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HEBREW 
LITERATURE 


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COMPRISING 

TALMUDIC  TREATISES,  HEBREW  MELODIES 

AND 
THE   KABBALAH   UNVEILED 


WITH   A   SPECIAL   INTRODUCTION   BY 

EP1PHANIUS   WILSON,  A.M. 


REVISED   EDITION 


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SPECIAL  INTRODUCTION 

HEBREW  literature  contains  some  of  the  most  profound 
and  most  influential  productions  of  the  human  spirit. 
It  constitutes  a  potent  factor  in  modern  civilization, 
and  possesses  merits  which  place  it  far  above  most  other  liter- 
atures of  the  world.  The  common  salutation  of  the  Hebrew  is 
"  Peace,"  while  that  of  the  Greeks  is  "  Grace,"  and  that  of  the 
Romans,  "  Safety."  The  Greek  sought  after  grace,  or  intellec- 
tual and  bodily  perfection,  and  the  power  of  artistic  accomplish- 
ment. The  Roman's  ideal  was  strength  and  security  of  life  and 
property.  The  Hebrew  sought  after  peace,  peace  in  the  heart,  as 
founded  on  a  sense  of  Jehovah's  good  providence,  and  a  moral 
conformity  in  conduct  to  His  revealed  will.  While  the  Greek 
in  art,  literature,  and  even  in  morals,  made  beauty  his  standard, 
..he  Roman  stood  for  power,  domination  and  law,  and  the  He- 
brew for  religion.  The  Hebrew,  indeed,  introduced  into  Europe 
the  first  clear  conception  of  religion,  as  implied  in  monotheism, 
and  a  rigidly  defined  moral  law,  founded  upon  the  will  of 
Jehovah.  The  basis  of  morals  among  the  Latins  was  political, 
among  the  Greeks  aesthetic,  and  among  the  Hebrews  it  was  the 
revealed  will  of  Jehovah. 

While  the  most  imp  Drtant  remains  of  Hebrew  literature  are 
comprised  in  the  Scriptures  known  to  us  as  the  Bible,  there  ex- 
ists also  a  voluminous  mass  of  Hebrew  writings  which  are  not 
included  in  the  sacred  canon.  These  writings  are  of  supreme 
importance  and  value,  and  the  selections  which  we  have  made 
from  them  in  the  present  volume  give  a  good  idea  of  their  in- 
terest, beauty,  and  subtlety  of  thought. 

From  the  very  beginning  of  their  history  the  Hebrews  were 
a  deeply  poetic  race.  They  were  fully  alive  to  the  beauties  of  ex- 
ternal nature,  and  no  national  poetry  contains  more  vivid 
descriptions  of  the  sea,  sky,  and  the  panorama  of  forest,  stream 
and  mountain,  peopled  by  the  varied  activities  of  animated 

iii 


iv  SPECIAL   INTRODUCTION 

nature.  The  songs  of  Zion  glow  with  poetic  enthusiasm,  but 
their  principal  characteristic  is  their  intense  earnestness.  They 
are  no  idle  lays  of  love  and  wine  or  warlike  triumph.  They 
depict  the  joy  of  existence  as  dependent  upon  the  smile  and 
favor  of  Jehovah,  and  all  the  happiness,  plenty,  victory  and 
success  of  life  are  attributed,  without  hesitation,  to  nothing  else 
but  "  the  loving-kindness  of  the  Lord."  Yet  this  religious 
fervor  becomes  the  basis  of  sublimity,  pathos,  and  picturesque- 
ness,  such  as  can  seldom  be  approached  even  by  the  finest  pro- 
ductions of  the  Attic  muse. 

But  the  Hebrews  were  also  philosophers,  and  if  they  never 
attained  to  what  we  may  call  the  nettete  et  clarte  of  the  Greek 
metaphysician,  they  excelled  all  other  thinkers  in  the  boldness 
and  profound  spirituality  of  their  philosophical  mysticism.  In 
proof  of  this  assertion  we  may  point  to  that  body  of  writings 
known  as  the  Kabbalah. 

The  word  "  Kabbalah  "  means  "  doctrine  received  by  oral 
tradition,"  and  is  applied  to  these  remains  to  distinguish  them 
from  the  canonical  Hebrew  Scriptures,  which  were  written 
by  "  the  Finger  of  Jehovah."  Hebrew  speculation  attempts  in 
the  Kabbalah  to  give  a  philosophical  or  theosophistic  basis  to 
Hebrew  belief,  while  at  the  same  time  it  supplements  the  doc- 
trines of  the  Old  Testament.  For  instance,  it  is  a  disputed  point 
whether  the  immortality  of  the  soul  is  taught  in  the  Hebrew 
canon,  but  in  the  Kabbalah  it  is  taken  for  granted,  and  a  com- 
plete and  consistent  psychology  is  propounded,  in  which  is 
included  the  Oriental  theory  of  metempsychosis.  This  account 
of  the  human  soul,  as  distinct  from  the  human  body,  treats  of 
the  origin  and  eternal  destiny  of  man's  immortal  part.  On  the 
other  hand  God  and  Nature,  and  the  connection  between  the 
Creator  and  the  creation,  are  most  exactly  treated  of  in  detail. 
God  is  the  En-Soph,  the  boundless  One,  as  in  modern  philosophy 
God  is  the  Absolute.  He  manifests  Himself  in  the  ten  Sephiroth, 
or  intelligences.  It  would  be  easy  on  this  point  to  show  Dante's 
indebtedness  to  the  Kabbalah  in  his  description  of  the  various 
heavens  of  his  Paradise.  These  intelligences  control,  in  groups 
of  three,  the  three  worlds  of  intellect,  of  soul,  and  of  matter. 
The  tenth  of  the  Sephiroth  is  called  Kingdom,  i.e.,  the  personal 
Deity,  as  seen  in  the  workings  of  Providence,  with  which  con- 
ception we  may  compare  Dante's  description  of  Fortune,  in  the 


SPECIAL   INTRODUCTION  v 

seventh  book  of  the  "  Inferno."  This  last  of  the  Sephiroth  is 
manifested  visibly  in  the  Shekinah.  This  is  the  barest  and 
baldest  outline  of  the  main  features  in  this  famous  system. 

The  rise  of  Kabbalism  is  not  very  clearly  known  as  regards 
authorship  and  date ;  it  is  in  turn,  by  different  Jewish  writers, 
ascribed  to  Adam,  Abraham,  Moses  and  Ezra ;  but  doubtless  the 
work  is  an  aggregation  of  successive  writings,  and  some  critics 
believe  that  it  was  not  compiled  before  the  Middle  Ages,  i.e.,  in 
the  centuries  between  the  conquest  of  Gaul  by  the  Franks  and 
the  period  following  the  death  of  Dante. 

There  can  be  no  doubt  that  the  Kabbalah  contains  the  ripest 
fruit  of  spiritual  and  mystical  speculation  which  the  Jewish 
world  produced  on  subjects  which  had  hitherto  been  obscured  by 
the  gross  anthropomorphism  of  such  men  as  Maimonides  and 
his  school.  We  can  understand  the  revolt  of  the  devout  Hebrew 
mind  from  traditions  like  those  which  represented  Jehovah  as 
wearing  a  phylactery,  and  as  descending  to  earth  for  the  purpose 
of  taking  a  razor  and  shaving  the  head  and  beard  of  Sen- 
nacherib. The  theory  of  the  Sephiroth  was  at  least  a  noble 
and  truly  reverent  guess  at  the  mode  of  God's  immanence  in 
nature.  This  conception  won  the  favor  of  Christian  philos- 
ophers in  the  Middle  Ages,  and,  indeed,  was  adopted  or  adapted 
by  the  angelic  Doctor  Aquinas  himself,  the  foremost  of  ecclesi- 
astical and  scholastic  metaphysicians.  The  psychology  of  the 
Kabbalah,  even  its  treatment  of  the  soul's  preexistence  before 
union  with  the  body,  found  many  advocates  among  Gentile 
and  even  Christian  philosophers. 

We  are  therefore  led  to  the  conclusion  that  the  Kabbalah  is 
by  far  the  most  exalted,  the  most  profound  and  the  most  inter- 
esting of  all  that  mass  of  traditional  literature  which  comprises, 
among  other  writings,  such  remains  as  the  Targums  and  the 
Talmud. 

A  study  of  Hebrew  literature  would  indeed  be  incomplete 
unless  it  included  the  Talmud. 

"  Talmud  "  in  Hebrew  means  "  Doctrine,"  and  this  strange 
work  must  be  looked  upon  as  a  practical  handbook,  intended 
for  the  Jews  who,  after  the  downfall  of  Jerusalem  and  the  Dis- 
persion, found  that  most  of  the  Law  had  to  be  adjusted  to  new 
circumstances,  in  which  the  institution  of  sacrifices  and  pro- 
pitiatory offerings  had  been  practically  abolished.   The  Talmud 


vi  SPECIAL   INTRODUCTION 

contains  the  decisions  of  Jewish  doctors  of  many  generations 
on  almost  every  single  question  which  might  puzzle  the  con- 
science of  a  punctilious  Jew  in  keeping  the  Law  under  the 
altered  conditions  of  the  nation.  The  basis  of  the  Talmud  is  the 
Mishna,  i.e.,  an  explanation  of  the  text  of  the  Mosaic  laws,  and 
their  application  to  new  cases  and  circumstances.  The  Mishna 
has  been  well  described  by  the  illustrious  Spanish  Jew,  Mai- 
monides,  who  in  the  twelfth  century  published  it  at  Cordova, 
with  a  preface,  in  which  he  says :  "  From  Moses,  our  teacher, 
to  our  holy  rabbi,  no  one  has  united  in  a  single  body  of  doctrine 
what  was  publicly  taught  as  the  oral  law;  but  in  every  gener- 
ation, the  chief  of  the  tribunal,  or  the  prophet  of  his  day,  made 
memoranda  of  what  he  had  heard  from  his  predecessors  and 
instructors,  and  communicated  it  orally  to  the  people.  In  like 
manner  each  individual  committed  to  writing,  for  his  own  use 
and  according  to  the  degree  of  his  ability,  the  oral  laws  and 
the  information  he  had  received  respecting  the  interpretation 
of  the  Bible,  with  the  various  decisions  that  had  been  pro- 
nounced in  every  age  and  sanctified  by  the  authority  of  the  great 
tribunal.  Such  was  the  form  of  proceeding  until  the  coming 
of  our  Rabbi  the  Holy,  who  first  collected  all  the  traditions,  the 
judgments,  the  sentences,  and  the  expositions  of  the  law, 
heard  by  Moses,  our  master,  and  taught  in  each  generation." 
The  Mishna  itself  in  turn  became  the  subject  of  a  series  of 
comments  and  elucidations,  which  formed  what  was  called  the 
Gemara.  The  text  of  the  original  Hebrew  scripture  was  aban- 
doned, and  a  new  crop  of  casuistical  quibbles,  opinions  and 
decisions  rose  like  mushrooms  upon  the  text  of  the  Mishna,  and 
from  the  combination  of  text  and  Gemaraic  commentary  was 
formed  that  odd,  rambling,  and  sometimes  perplexing  work, 
"  wonderful  monument  of  human  industry,  human  wisdom 
and  human  folly,"  which  we  know  as  the  Talmud.  The  book 
is  compounded  of  all  materials,  an  encyclopaedia  of  history,  an- 
tiquities and  chronology,  a  story  book,  a  code  of  laws  and  con- 
duct, a  manual  of  ethics,  a  treatise  on  astronomy,  and  a  medical 
handbook;  sometimes  indelicate,  sometimes  irreverent,  but  al- 
ways completely  and  persistently  in  earnest.  Its  trifling  frivol- 
ity, its  curious  prying  into  topics  which  were  better  left  alone, 
the  occasional  beauty  of  its  spiritual  and  imaginative  fancies, 
make  it  one  of  the  most  remarkable  books  that  human  wit  and 
human  industry  have  ever  compiled. 


SPECIAL   INTRODUCTION  vii 

The  selections  which  we  print  in  this  volume  are  from  the 
Mishna,  and  form  part  of  the  Sedarim,  or  orders ;  in  them  are 
given  minute  directions  as  to  the  ceremonial  practice  of  the 
Jewish  religion. 

The  treatise  on  "  Blessings  "  speaks  of  daily  prayers  and 
thanksgiving.  It  is  most  minute  in  prescribing  the  position  of 
the  body,  and  how  the  voice  is  to  be  used  in  prayer.  It 
specifies  the  prayers  to  be  said  on  seeing  signs  and  wonders, 
on  building  a  house,  on  entering  or  leaving  a  city ;  and  how  to 
speak  the  name  of  God  in  social  salutations.  That  on  the 
"  Sabbatical  Year  "  is  a  discourse  on  agriculture,  from  a  re- 
ligious point  of  view.  The  Sabbatical  year  among  the  He- 
brews was  every  seventh  year,  in  which  the  land  was  to  be 
left  fallow  and  uncultivated,  and  all  debts  were  to  be  remitted 
or  outlawed.  Provision  is  made  in  this  section  for  doing  cer- 
tain necessary  work,  such  as  picking  and  using  fruits  which 
may  have  grown  without  cultivation  during  the  Sabbatical 
year,  with  some  notes  on  manuring  the  fields,  pruning  trees  and 
pulling  down  walls.  Very  interesting  is  the  section  which  deals 
with  "  The  Sabbath  Day."  The  most  minute  and  exhaustive 
account  is  given  of  what  may  and  what  may  not  be  done  on  the 
seventh  day. 

The  treatise  on  "  The  Day  of  Atonement "  deals  with  the 
preparation  and  deportment  of  the  high-priest  on  that  day. 
That  on  "  The  Passover  "  treats  of  the  Lamb  to  be  sacrificed, 
of  the  search  for  leaven,  so  that  none  be  found  in  the  house,  and 
of  all  the  details  of  the  festival.  "  Measurements  "  is  an  in- 
teresting and  valuable  account  of  the  dimensions  of  the  Temple 
at  Jerusalem.  "  The  Tabernacle  "  deals  with  the  ritual  wor- 
ship of  the  Jews  under  the  new  conditions  of  their  exile  from 
Palestine. 

All  of  these  treatises  show  the  vitality  of  Jewish  relig- 
ion in  Europe,  under  the  most  adverse  circumstances,  and 
illustrate  the  place  which  the  Talmud  must  have  occupied  in 
Jewish  history,  as  supplying  a  religious  literature  and  a  code  of 
ritual  and  worship  which  kept  Judaism  united,  even  when  it  had 
become  banished  and  dissociated  from  Palestine,  Jerusalem,  and 
the  Temple.  .  .         ' 


CONTENTS 

The  Talmud  :  PAGE 

On  Blessings 43 

On  the  Sabbatical  Year 55 

On  the  Sabbath 75 

On  the  Passover 

On  the  Day  of  Atonement •  •  •  Io8 

On  Tabernacles I24 

On  the  New  Year •••  •' • l36 

On  Fasting •'  •  • J45 

The  Feast  Offering » •'•' "55 

The  Sanhedrin, *•••  l61 

On  Idolatry •  •  l86 

The  Fathers 199 

The  Daily  Sacrifice , •  •  221 

On  Measurements  of  Temple 233 

The  Tabernacle 244 

The  Red  Heifer 207 

On  Hands 29° 

The  Kabbalah  Unveiled  : 

The  Lesser  Holy  Assembly 3QI 

Hebrew  Melodies  : 

Ode  to  Zion 365 

"  God  !   Whom  Shall  I  Compare  to  Thee  ?  "... 367 

Servant  of  God 3^9 

My  King •  •  •  •  37" 

To  the  Soul •'  •  •  • 372 

Sabbath  Hymn 373 

O  Sleeper !  Wake,  Arise 374 

The  Land  of  Peace 376 

The  Heart's  Desire 377 

O  Soul  with  Storms  Beset '. 378 

Sanctification •  • •  ■  380 

Hymn  of  Praise •  • 383 

Passover  Hymn 384 

ix 


x  CONTENTS 

Hebrew  Melodies— Continued  FAGt 

Morning  Prayer 385 

Judgment  and  Mercy 386 

Grace  After  Meals 387 

Lord  of  the  Universe 388 

Hymn  for  Conclusion  of  Sabbath 389 

God  and  Man 390 

Hymn  for  Tabernacles 392 

Hymn  for  Pentecost 393 

Hymn  of  Glory 393 

Hymn  of  Unity 395 

Penitential  Prayers 397 

The  Living  God  We  Praise 399 


SELECTIONS  FROM  THE  TALMUD 

[Translated  by  Joseph  Barclay,  LL.D.] 


TRANSLATOR'S  INTRODUCTION 

THE  Talmud  (teaching)  comprises  the  Mishna  and  the 
Gemara.  The  Mishna  ("  learning  "  or  "  second  law  ") 
was,  according  to  Jewish  tradition,  delivered  to  Moses 
on  Mount  Sinai.  "  Rabbi  Levi,  the  son  of  Chama,  says,  Rabbi 
Simon,  the  son  of  Lakish,  says,  what  is  that  which  is  writ- 
ten, '  I  will  give  thee  tables  of  stone,  and  a  law  and  command- 
ments which  I  have  written,  that  thou  mayest  teach  them  '  ?  x 
The  Tables  are  the  ten  commandments ;  the  Law  is  the  writ- 
ten law ;  and  the  commandment  is  the  Mishna ;  '  which  I  have 
written '  means  the  prophets  and  sacred  writings ;  '  that  thou 
mayest  teach  them '  means  the  Gemara.  It  teaches  us  that 
they  were  all  given  to  Moses  from  Mount  Sinai."  From 
Moses  the  Mishna  was  transmitted  by  oral  tradition  through 
forty  "  Receivers,"  until  the  time  of  Rabbi  Judah  the  Holy. 
These  Receivers  were  qualified  by  ordination  to  hand  it  on 
from  generation  to  generation.  Abarbanel  and  Maimonides 
disagree  as  to  the  names  of  these  Receivers.  While  the  Tem- 
ple still  stood  as  a  centre  of  unity  to  the  nation,  it  was  con- 
sidered unlawful  to  reduce  these  traditions  to  writing.  But 
when  the  Temple  was  burned,  and  the  Jews  were  dispersed 
among  other  peoples,  it  was  considered  politic  to  form  them 
into  a  written  code,  which  should  serve  as  a  bond  of  union, 
and  keep  alive  the  spirit  of  patriotism.  The  Jewish  leaders 
saw  the  effect  of  Constitutions  and  Pandects  in  consolidating 
nations — the  advantage  of  written  laws  over  arbitrary  de- 
cisions. Numberless  precedents  of  case  law,  answering  to  our 
common  law,  were  already  recorded :  and  the  teachings  of  the 
Hebrew  jurisconsults,  or  "  Responsa  prudentium,"  which  were 
held  to  be  binding  on  the  people,  had  been  preserved  from 
former  ages. 
All  these  traditions  Rabbi  Judah  the  Holy  undertook  to 

1  Exod.  xxiv.  12. 

3 


4  TRANSLATOR'S   INTRODUCTION 

reduce  into  one  digest.  And  this  laborious  work  he  completed 
about  a.d.  190,  or  more  than  a  century  after  the  destruction 
of  Jerusalem  by  Titus.  Rabbi  Judah  was  bora  on  the  day 
that  Rabbi  Akibah  died.  Solomon  is  said  to  have  foretold 
the  event :  "  One  sun  ariseth,  and  one  sun  goeth  down." 
Akibah  was  the  setting  and  Judah  the  rising  sun.  The  Mishna 
of  Rabbi  Judah,  afterward  revised  by  Abba  Areka  in  Sura,  is 
the  text  of  the  Babylon  Talmud.  The  commentaries  written 
on  this  text  by  various  Rabbis  in  the  neighborhood  of  Baby- 
lon, until  the  close  of  the  fifth  century,  are  called  the  Gemara 
(completion),  and  are  published  in  twelve  folio  volumes, 
called  the  Babylon  Talmud — the  Talmud  most  esteemed  by 
the  Jews.  The  Jerusalem  Talmud  contains  commentaries 
written  partly  by  Rabbis  in  Jamnia  and  partly  in  Tiberias, 
where  they  were  completed  by  Rabbi  Jochanan  in  the  begin- 
ning of  the  fourth  century.  As  now  published  it  has  only 
four  out  of  the  six  orders  or  books  of  the  Mishna,  with  the 
treatise  Niddah  from  the  sixth.  In  the  time  of  Maimonides  it 
contained  five  orders.  On  twenty-six  treatises  it  has  no  Ge- 
mara, though  in  the  treatise  on  shekels  the  Gemara  of  Jeru- 
salem is  used  for  the  Babylon  Talmud.  The  six  books  of  the 
Mishna  are  subdivided  into  sixty-three  treatises,  in  the  fol- 
lowing manner: 

BOOK  I 

This  book,  called  Order  of  Seeds,  contains  the  following 
treatises : 

1.  "  Blessings,"  together  with  prayers  and  thanksgivings, 
with  the  times  and  places  in  which  they  are  to  be  used. 

2.  "  A  Corner  of  a  Field  "  (Lev.  xxiii.  22 ;  Deut.  xxiv.  19) 
treats  of  the  corners  of  the  field  to  be  left  for  the  poor  to  glean 
them — the  forgotten  sheaves,  olives,  and  grapes — and  of  giv- 
ing alms,  etc. 

3.  "  Doubtful "  treats  of  the  doubt  about  the  tithes  being 
paid,  as  the  Jews  were  not  allowed  to  use  anything  without 
its  being  first  tithed. 

4.  "  Diversities  "  (Lev.  xix.  19;  Deut.  xxii.  9-1 1)  treats  of 
the  unlawful  mixing  or  joining  together  things  of  a  different 
nature  or  kind — of  sowing  seeds  of  a  different  species  in  one 


TRANSLATOR'S   INTRODUCTION  5 

bed — grafting  a  scion  on  a  stock  of  a  different  kind,  suffering 
cattle  of  different  kinds  to  come  together. 

5.  "The  Sabbatical  Year"  (Exod.  xxiii.  11;  Lev.  xxv.  4) 
treats  of  the  laws  which  regulated  the  land  as  it  lay  fallow  and 
rested. 

6.  "  Heave  Offerings  "  (Num.  xviii.  8)  treats  of  separating 
the  heave  offering — who  may  eat  it,  and  who  may  not  eat  of 
it— of  its  pollutions,  etc. 

7.  "  The  First  Tithes  "  (Lev.  xxvii.  30 ;  Num.  xviii.  28) 
treats  of  the  law  of  tithes  for  the  priests. 

8.  "  The  Second  Tithes  "  (Deut.  xiv.  22 ;  xxvi.  14)  treats 
of  those  which  were  to  be  carried  to  Jerusalem  and  there 
eaten,  or  to  be  redeemed  and  the  money  spent  in  Jerusalem 
in  peace  offerings. 

9.  "  Cake  of  Dough  "  (Num.  xv.  20)  treats  of  setting  apart 
a  cake  of  dough  for  the  priests ;  also,  from  what  kind  of  dough 
the  cake  must  be  separated. 

10.  "  Uncircumcised  Fruit  "  (Lev.  xix.  23)  treats  of  the  un- 
lawfulness of  eating  the  fruit  of  any  tree  till  the  fifth  year. 
The  first  three  years  it  is  uncircumcised ;  the  fourth  year  it  is 
holy  to  the  Lord ;  the  fifth  year  it  may  be  eaten. 

n.  "First  Fruits"  (Exod.  xxiii.  19;  Deut.  xxvi.  1)  treats 
of  what  fruits  were  to  be  offered  in  the  Temple,  and  in  what 
manner ;  also  of  the  baskets  in  which  they  were  to  be  carried. 

BOOK   II 
The  Order  of  the  Festivals 

1.  "  Sabbath  "  treats  of  the  laws  relating  to  the  seventh 
day. 

2.  "Mixtures,"  or, combinations,  treats  of  the  extension  of 
boundaries,  whereby  all  the  inhabitants  of  the  court,  or  entry, 
where  the  mixture  is  made,  are  counted  as  one  family  in- 
habiting one  domicile;  and  are  therefore  allowed  to  carry 
victuals  from  one  house  to  another.  It  also  treats  of  the 
mixtures  for  a  Sabbath  day's  journey,  whereby  the  distance 
may  be  extended  for  an  additional  2,000  cubits. 

3.  "  Passovers  "  treats  of  all  rites  and  ceremonies  relating 
to  the  Paschal  Lamb. 


6  TRANSLATOR'S   INTRODUCTION 

4.  "  Shekels  "  (Exod.  xxx.  13)  treats  of  the  half  shekel, 
which  every  Jew,  rich  or  poor,  was  obliged  to  pay  every  year 
to  the  daily  sacrifice. 

5.  "  Day  of  Atonement "  treats  of  the  solemnities  peculiar 
to  it. 

6.  "  Tabernacles  "  teaches  how  they  are  to  be  built,  and  how 
to  be  used. 

7.  "  The  Egg  Laid  on  a  Festival  "  treats  of  the  works  which 
may  or  may  not  be  done  on  any  of  the  festivals,  which  are 
called  days  of  holy  convocation,  on  which  no  servile  work  may 
be  done. 

8.  "  New  Year  "  treats  of  the  laws  and  solemnities  of  the 
feast  of  the  New  Year,  as  also  of  the  feasts  of  the  New  Moons. 

9.  "  Fasts  "  treats  of  the  various  fasts  throughout  the  year. 

10.  "  The  Roll "  treats  of  the  feast  of  Purim,  and  gives  in- 
structions how  and  in  what  manner  the  Book  of  Esther  and 
other  Lessons  are  to  be  read.  The  Gemara  directs  Jews  to 
get  so  drunk  on  this  feast,  that  they  cannot  discern  the  dif- 
ference between  "  Blessed  be  Mordecai  and  cursed  be  Ha- 
inan," and  "  Cursed  be  Mordecai  and  blessed  be  Haman." 

11.  "  Minor  Feasts  "  treats  of  the  works  that  may  and  that 
may  not  be  lawfully  done  on  the  2d,  3d,  4th,  5th,  and  6th  days, 
when  the  first  and  seventh  are  holy;  these  intermediate  days 
being  lesser  festivals. 

12.  "  Sacrifices  on  Festivals  "  treats  of  the  three  great  fes- 
tivals, when  all  the  males  were  obliged  to  appear  before  the 
Lord,  and  of  the  sacrifices  which  they  were  to  bring.  It  also 
lays  down  rules  for  the  dissolution  of  vows,  which  it  says  "  are 
like  mountains  hanging  on  a  hair,  for  the  text  is  slender  and 
the  constitutions  many." 

BOOK   III 
On  Women 

1.  "  Brother's  Widow  "  (Deut.  xxv.  5-11)  treats  of  the  law 
obliging  a  brother  to  marry  the  relict  of  his  deceased  brother; 
also,  when  the  obligation  is  to  take  place,  and  the  ceremonies 
to  be  used  at  its  performance. 

2.  "  Marriage  Settlements  "  treats  of  dowries  and  women 


TRANSLATOR'S    INTRODUCTION  7 

who  happen  to  obtain  estates,  either  real  or  personal.    From 
this  tract  the  baptism  of  infant  proselytes  can  be  proved. 

3.  "  Vows  "  (Num.  xxx.  4-16)  shows  when  vows  are  bind- 
ing and  when  null  and  void.  When  a  married  woman  makes 
a  vow  the  husband  can  confirm  or  annul  it.  This  tract  points 
out  what  vows  fall  under  his  cognizance  and  what  do  not. 

4.  "  The  Nazarite  "  (Num.  vi.  21)  treats  of  the  laws  relating 
to  the  different  sorts  of  Nazarites. 

5.  "  Trial  of  Jealousy  "  (Num.  v.  11-31)  treats  of  the  mode 
of  trial  and  punishment  of  criminals.  Men  may  go  home  to 
their  wives  from  voluntary  wars,  but  not  from  wars  of  com- 
mand. This  tract  shows  the  miserable  state  of  the  Jews  at  the 
destruction  of  the  second  Temple,  and  at  the  future  advent  of 
the  Messiah. 

6.  "  Divorces  "  treats  of  the  laws  relating  to  divorces,  also 
the  formalities  to  be  observed  both  before  and  after  they  are 
given.  A  man  may  divorce  his  wife  if  she  spoil  his  broth,  or 
if  he  find  another  more  handsome. 

7.  "  Betrothing  "  treats  of  the  laws  of  espousals  and  some 
other  previous  rites  of  marriage.  It  commands  sons  to  be 
taught  suitable  trades.  It  states  that  all  ass-drivers  are  wicked, 
camel-drivers  are  honest,  sailors  are  pious,  physicians  are  des- 
tined for  hell,  and  butchers  are  company  for  Amalek. 

BOOK   IV 
On  Damages 

1.  "  First  Gate,"  so  called  because  in  the  East  law  is  often 
administered  in  the  gateway  of  a  city.  It  treats  of  all  such 
damages  as  may  be  received  from  man  or  beast.  It  assesses 
damages  done  by  a  beast  according  to  the  benefit  which  the 
beast  receives.  If  it  eat  a  peck  of  dates  its  owner  would  be 
fined  for  a  peck  of  barley,  as  dates  are  not  more  nourishing 
for  a  beast  than  barley. 

2.  "  The  Middle  Gate  "  treats  of  laws  of  usury  and  trusts, 
of  letting  out  on  hire,  of  landlord  and  tenant,  etc. 

3.  "  Last  Gate  "  treats  of  the  laws  of  commerce  and  co- 
partnership, of  buying  and  selling,  of  the  laws  of  inheritance 
and  the  right  of  succession. 


8  TRANSLATOR'S    INTRODUCTION 

4.  "  Sanhedrin  "  treats  of  the  great  national  senate. 

5.  "  Stripes  "  treats  of  false  witnesses,  of  the  law  of  the  forty 
stripes  save  one,  of  those  who  were  bound  to  fly  to  the  cities 
of  refuge. 

6.  "  Oaths  "  explains  the  laws  for  administering  oaths ; 
when  an  oath  is  to  be  admitted  between  contending  parties 
who  are  qualified  to  take  them.  In  Hilchoth  Eduth.  ix.  1  it  is 
taught  that  ten  sorts  of  persons  are  disqualified — women, 
slaves,  children,  idiots,  deaf  persons,  the  blind,  the  wicked,  the 
despised,  relations,  and  those  interested  in  their  evidence. 

7.  "  Evidences  "  are  a  collection  of  many  important  de- 
cisions gathered  from  the  testimonies  of  distinguished 
Rabbis.  It  is  observable  that  the  decisions  of  the  School  of 
Shammai  are  more  rigorous  than  those  of  the  School  of  Hillel, 
from  whence  it  is  inferred  that  the  former  adhered  more  closely 
to  Scripture,  the  latter  to  tradition.  The  former  were  the 
Scribes,  and  are  now  represented  by  the  Karaites,  who  reject 
the  Talmud. 

8.  "  Idolatry,"  or  the  worship  of  stars  and  meteors,  treats 
of  the  way  to  avoid  this  grievous  sin. 

9.  "  The  Fathers  "  contains  a  history  of  those  who  handed 
down  the  Oral  Law,  also  many  maxims  and  proverbs. 

10.  "  Punishment "  treats  of  the  punishment  of  those  dis- 
obedient to  the  Sanhedrin  (Deut.  xvii.  8-1 1). 

BOOK  V 
On  Holy  Things 

1.  "  Sacrifices  "  treats  of  the  nature  and  quality  of  the  offer- 
ings; the  time,  the  place,  and  the  persons,  by  whom  they 
ought  to  be  killed,  prepared,  and  offered. 

2.  "  Meat  Offerings  "  treats  of  the  flour,  oil,  and  wine,  and 
the  wave  loaves. 

3.  "  Unconsecrated  Things  "  treats  of  what  is  clean  and  un- 
clean, of  not  eating  the  sinew  that  shrank,  and  not  killing  the 
dam  and  her  young  in  one  day  (Deut.  xxii.  6). 

4.  "  First  Born  "  treats  of  their  redemption  by  money,  and 
their  being  offered  in  sacrifice ;  also  of  the  tithes  of  all  manner 
of  cattle. 


TRANSLATOR'S    INTRODUCTION  9 

5.  "  Estimations  "  (Lev.  xxvii.  2)  treats  of  the  way  in  which 
things  devoted  to  the  Lord  are  to  be  valued  in  order  to  be  re- 
deemed for  ordinary  use ;  also,  how  a  priest  is  to  value  a  field 
which  a  person  has  sanctified. 

7.  "  Cutting  Off  "  treats  of  offenders  being  cut  off  from  the 
Lord. 

6.  "  Exchanges  "  (Lev.  xxvii.  10,  33)  treats  of  the  way  ex- 
changes are  to  be  effected  between  sacred  things. 

8.  "  Trespass  "  (Num.  v.  6,  8)  treats  of  things  partaking 
of  the  nature  of  sacrilege.  It  asserts  that  if  a  man  take  away 
a  consecrated  stone  or  beam  he  commits  no  trespass.  If  he 
give  it  to  his  companion  he  commits  a  trespass,  but  his  com- 
panion commits  none.  If  he  build  it  into  his  house  he  commits 
no  trespass  till  he  lives  in  the  house  long  enough  to  gain  the 
value  of  a  half-farthing.  If  he  take  away  a  consecrated  half- 
farthing  he  commits  no  trespass.  If  he  give  it  to  his  com- 
panion he  commits  a  trespass,  but  his  companion  commits 
none.  If  he  give  it  to  a  bath-keeper  he  commits  a  trespass 
though  he  does  not  bathe,  because  the  bath-keeper  says  to 
him,  "  See,  the  bath  is  open,  go  in  and  bathe." 

9.  "  The  Daily  Sacrifice  "  treats  of  the  morning  and  evening 
offerings. 

10.  "  The  Measurements  "  treats  of  the  measurements  of 
the  Temple. 

11.  "  Birds'  Nests  "  treats  of  the  mistakes  about  doves  and 
beasts  brought  into  the  Temple  for  sacrifice. 


BOOK  VI 
On  Purifications 

1.  "  Vessels "  treats  of  those  which  convey  uncleanness 
(Lev.  xi.  33). 

2.  "  Tents  "  (Num.  xix.  14)  treats  of  tents  and  houses  re- 
taining uncleanness,  how  persons  who  enter  them  become  un- 
clean, and  how  they  are  to  be  cleansed. 

3.  "  Plagues  of  Leprosy  "  treats  of  leprosy  of  men,  gar- 
ments, or  dwellings,  how  their  pollution  is  conveyed,  and  how 
they  are  to  be  purified. 


IO  TRANSLATOR'S    INTRODUCTION 

4.  "  The  Red  Heifer  "  directs  how  she  is  to  be  burned,  and 
how  her  ashes  are  to  be  used  in  purifying. 

5.  "  Purifications "  teaches  how  purifications  are  to  be 
effected. 

6.  "  Pools  of  Water  "  (Num.  xxxi.  23)  treats  of  their  con- 
struction, and  the  quantity  of  water  necessary  for  cleansing. 

7.  "  Separation  "  of  women. 

8.  "  Liquors  "  that  dispose  seeds  and  fruits  to  receive  pollu- 
tion (Lev.  xi.  38). 

9.  "  Issues  "  that  cause  pollution. 

10.  "  Baptism  "  on  the  day  of  uncleanness  (Lev.  xxii.  6). 

11.  "  Hands"  treats  of  the  washing  of  hands  before  eating 
bread,  though  dry  fruits  are  allowed  to  be  eaten  without  such 
washing. 

12.  "  Stalks  of  Fruit  which  convey  Uncleanness  "  treats  of 
fruits  growing  out  of  the  earth,  which  have  a  stalk  and  no 
husk.  They  can  be  polluted  and  can  pollute,  but  may  not  be 
compounded  with  anything  that  was  unclean  before.  If  they 
have  neither  stalks  nor  husks  they  neither  can  be  polluted  nor 
can  they  pollute.  It  also  treats  of  the  hair  and  wool  that  grows 
on  some  fruits,  and  the  beards  of  barley,  etc. 

From  the  six  books  or  "  Orders  "  the  Jews  call  the  Babylon 
Talmud  by  the  pet  name  of  "  Shas  "  (six).  The  language  in 
which  it  is  written  is  Hebrew  intermingled  with  Aramaic, 
Chaldee,  Syriac,  Arabic,  Greek,  and  Latin  words.  The 
Gemara  was  first  begun  by  Rabban  Judah's  two  sons,  Rabbi 
Gamaliel  and  Rabbi  Simeon.  It  was  vigorously  carried  on 
by  Rabbi  Ashe  in  Sura,  a  town  on  the  Euphrates,  from  365 
a.d.  to  425.  He  divided  the  Mishna  into  its  sixty-three 
treatises,  and  every  half-year  summoned  his  disciples  and  as- 
signed to  them  two  fresh  portions  of  the  Law  and  two  of  the 
Mishna.  At  each  meeting  their  remarks  on  these  portions 
were  discussed,  and  if  approved  were  incorporated  into  the 
Gemara.  Rabbis  Zabid,  Gebhia  Rychuma,  and  Semo  of. 
Pumbeditha ; 1  and  Rabbis  Marimer,  Adda  bar  Abbin,  Nach- 
man  bar  Huno,  and  Touspho,  presidents  of  the  schools  of 
Sura,  labored  for  its  advancement;  and  it  was  finally  com- 
pleted by  Rabbi  Abino  (Rabbina),  and  sealed  by  Rabbi  Jose 

1  So  named  from   its   situation  at  the        canal   between  the   Tigris   and   the   Eu- 
mouth    ("  Pum  ")    of    the    Bedaitha,    a        phrates. 


TRANSLATOR'S    INTRODUCTION  n 

about  498  a.d.  He  was  the  last  of  the  "  Dictators."  Those 
who  lived  after  him  were  called  "  Opinionists,"  as  they  did 
not  dictate  any  doctrines;  but  only  deduced  opinions  from 
what  had  already  been  settled  in  the  canon  of  the  Talmud. 
The  Opinionists  were  succeeded  by  the  Sublime  Doctors,  who 
were  in  turn  replaced  by  the  ordinary  Rabbis.  In  addition  to 
the  Talmud  there  has  been  handed  down  a  vast  amount  of 
Jewish  learning,  such  as  the  Bereitha,  the  Tosephtoth  or  ap- 
pendices, the  Mechilta  or  traditions  unknown  to  Rabbi  Judah 
the  Holy,  and  the  commentaries  Sifra  and  Sifre.  Of  these 
the  Jews  regard  the  Bereitha  as  second  to  the  Mishna.  "  The 
mark  of  Bereitha  is  '  the  sages  learned,'  or  '  it  is  once  learned,' 
or  '  it  is  learned  in  another  one.'  And  everything  which  is  not 
disputed  of  all  these  things  is  an  established  decision.  And 
whatever  is  disputed  goes  according  to  the  concluded  deci- 
sion. What  is  disputed  in  the  Bereitha,  which  is  not  questioned 
in  the  Mishna,  the  decision  is  according  to  the  Mishna.  What 
is  disputed  in  the  Mishna,  and  not  questioned  in  the  Bereitha, 
is  not  to  be  decided  according  to  the  Bereitha.  And  thus  it  is 
said,  '  If  Rabbi  Judah  the  Holy  did  not  teach  it,  whence  could 
Rabbi  Chayya  know  it  ?  '  The  exception  is,  that  when  the  de- 
cision of  Rabbi  Eliezer,  the  son  of  Jacob,  is  given,  it  is  re- 
garded as  equal  to  the  Mishna.  In  102  questions  the  decision 
is  always  with  him." 

The  period  during  which  both  the  Jerusalem  and  Babylon 
Talmuds  were  compiled  was  a  season  of  comparative  peace 
for  the  Jews.  From  the  death  of  Rabbi  Judah  the  Holy  until 
Constantine  ascended  the  throne  the  schools  in  Tiberias  were 
unmolested.  Judah  was  succeeded  in  the  Patriarchate  by 
Gamaliel ;  and  he  in  turn  gave  way  to  Judah  the  second.  Be- 
ing inferior  in  learning  to  some  of  his  own  Rabbis,  the  splen- 
dor of  his  Patriarchate  was  eclipsed  by  the  superior  talents 
of  Simon  Ben  Laches  and  Rabbi  Jochanan.  From  that  time 
the  Patriarchate  gradually  sank  in  estimation,  till  the  strug- 
gles for  unlimited  power,  and  the  rapacity  of  the  Rabbis, 
brought  the  office  into  contempt,  and  caused  the  Emperor 
Honorius  in  one  of  his  laws  to  brand  them  as  "  Devastators." 
Still,  with  a  loyal  affection  to  the  race  of  Israel,  the  Jews, 
wherever  scattered  in  the  West,  looked  to  Tiberias  as  their 
Zion,  and  willingly  taxed  themselves  for  the  support  of  its 


12  TRANSLATOR'S    INTRODUCTION 

Rabbinical  schools.  The  Jews  in  the  East  regarded  the  Prince 
of  the  Captivity  or  Patriarch  of  Babylon  as  their  centre  and 
chief.  He  rose  to  power  between  the  abandonment  of  the 
Mesopotamian  provinces  by  Hadrian  and  the  rise  of  the  Per- 
sian kingdom.  He  presided  over  his  subjects  with  viceregal 
power  and  a  splendid  court.  Rabbis  were  his  satraps,  and 
the  wise  and  learned  his  officers  and  councillors.  Wealth 
flowed  in  upon  his  people,  who  were  engaged  in  every  kind 
of  commerce.  One  of  his  merchants  in  Babylon  was  said  to 
have  had  1,000  vessels  on  sea  and  1,000  cities  on  shore.  There 
was  for  a  time  a  spirit  of  rivalry  between  the  spiritual  courts 
of  Tiberias  and  Babylon. 

On  one  occasion  there  was  an  open  schism  about  the  cal- 
culation of  the  Paschal  feast.  The  struggle  for  supremacy 
took  place  when  Simon,  son  of  Gamaliel,  who  claimed  de- 
scent from  Aaron,  was  Patriarch  of  Tiberias,  and  Ahia,  who 
claimed  descent  from  King  David,  was  Prince  of  the  Cap- 
tivity. His  two  most  learned  men  were  Hananiah,  the  rector 
of  Nahar-pakod,  and  Judah,  son  of  Bethuriah.  To  humble 
these  men  was  the  aim  of  Simon.  Accordingly  he  sent  two 
legates  with  three  letters  to  Babylon.  The  first  letter  was 
given  to  Hananiah.  It  was  addressed,  "  To  your  holiness." 
Flattered  by  the  title,  he  politely  asked  the  reason  of  their 
visit.  "  To  learn  your  system  of  instruction."  Still  more 
gratified,  he  paid  them  every  attention.  Availing  themselves 
of  their  advantage,  the  legates  used  every  effort  to  undermine 
his  teaching  and  lessen  his  authority.  Hananiah,  enraged  by 
their  conduct,  summoned  an  assembly,  and  denounced  their 
treachery.  The  people  cried  out,  "  That  which  thou  hast 
built,  thou  canst  not  so  soon  pull  down ;  the  hedge  which  thou 
hast  planted,  thou  canst  not  pluck  up  without  injury  to  thy- 
self." Hananiah  demanded  their  objections  to  his  teaching. 
They  answered,  "  Thou  hast  dared  to  fix  intercalations  and 
new  moons,  by  which  nonconformity  has  arisen  between 
Babylon  and  Palestine."  "  So  did  Rabbi  Akiba,"  said  Hana- 
niah, "  when  in  Babylon."  "  Akiba,"  they  replied,  "  left  not. 
his  like  in  Palestine."  "  Neither,"  cried  Hananiah,  "  have  I 
left  my  equal  in  Palestine."  The  legates  then  produced  their 
second  letter,  in  which  it  was  written,  "  That  which  thou  hast 
left  a  kid  is  grown  up  a  strong  horned  goat."    Hananiah  was 


TRANSLATOR'S   INTRODUCTION 


13 


struck  dumb.  Rabbi  Isaac,  one  of  the  legates,  ran,  and 
mounted  the  reading  desk.  "  These,"  said  he,  calling  them 
out  aloud,  "  are  the  holy  days  of  God,  and  these  the  holy  days 
of  Hananiah." 

The  people  began  to  murmur.  Rabbi  Nathan,  the  second 
legate,  arose,  and  read  the  verse  of  Isaiah,  "  Out  of  Zion  shall 
go  forth  the  Law,  and  the  word  of  the  Lord  from  Jerusalem." 
Then  in  a  mocking  voice,  "  Out  of  Babylon  shall  go  forth 
the  Law,  and  the  Word  of  the  Lord  from  Nahor-pakod."  The 
congregation  was  in  an  uproar.  "  Alter  not  the  word  of  God  " 
was  the  universal  shout.  The  legates  then  produced  the  third 
letter,  threatening  excommunication  to  all  who  would  not 
obey  their  decrees.  They  further  said,  "  The  learned  have 
sent  us,  and  commanded  us  to  say,  if  he  will  submit,  well;  if 
not,  utter  at  once  the  Cherem.2  Also  set  the  choice  before 
our  brethren  in  foreign  parts.  If  they  will  stand  by  us,  well ; 
if  not,  let  them  ascend  their  high  places.  Let  Ahia  build  them 
an  altar,  and  Hananiah  (a  Levite)  sing  at  the  sacrifice,  and 
let  them  at  once  set  themselves  apart,,  and  say,  '  We  have  no 
portion  in  the  God  of  Israel.'"  From  every  side  the  cry 
arose,  "  Heaven  preserve  us  from  heresy ;  we  have  still  a  por- 
tion in  the  Israel  of  God."  The  authority  of  Tiberias  was 
then  recognized  as  supreme.  But  when  Babylon  was  after- 
ward politically  severed  from  the  Roman  power  in  the  West, 
and  fell  to  the  Persians,  the  Prince  of  the  Captivity  represented 
the  Jews  of  the  East  as  their  independent  head. 

The  canon  of  the  Talmud  was  closed  in  a  season  of  opulence 
and  repose.  This  scene,  however,  speedily  changed.  Gloomy 
and  dark  days  were  followed  by  a  storm  of  persecution  from 
the  Persian  kings,  Yesdigird  and  Firuz  "  the  tyrant."  When 
their  schools  were  closed,  the  Jews  clung  more  closely  to  the 
Talmud  than  before.  Although  never  formally  adopted  by 
any  general  council,  all  orthodox  Jews  embraced  it  as  supply- 
ing a  want  which  they  felt.     And  they  have  adhered  to  it 


*  The  Cherem  was  most  fearful.  The 
excommunicate  was  cursed  with  the 
curse  of  Joshua  against  Jericho,  and  the 
curse  01  Elisha  against  those  that 
mocked  him,  and  the  curse  of  fiends  of 
deadly  power:  "  Let  nothing  good  come 
out  of  him,  let  his  end  be  sudden,  let 
all  creatures  become  his  enemy,  let  the 
whirlwind  crush  him,  the  fever  and 
every  other  malady,  and  the  edge  of 


the  sword  smite  him;  let  his  death  be 
unforeseen  and  drive  him  into  outer 
darkness,"  etc.  There  were  three  de- 
grees of  excommunication.  The  first 
was  "  the  casting  out  of  the  synagogue." 
The  second  "  the  delivering  over  to  Sa- 
tan." And  the  third  was  the  anathema 
proclaimed  by  priests  with  the  sounding 
of  trumpets. 


14  TRANSLATOR'S   INTRODUCTION 

through  long  and  dreary  centuries,  despite  the  rack  and  fire 
of  the  Inquisitor,  and  the  contempt  and  scorn  of  a  hostile 
world.  The  Talmud  has  been  periodically  banned,  and  often 
publicly  burned,  from  the  age  of  the  Emperor  Justinian  till 
the  time  of  Pope  Clement  VIII.  In  the  year  1569  the  famous 
Jewish  library  in  Cremona  was  plundered,  and  12,000  copies  of 
the  Talmud  and  other  Jewish  writings  were  committed  to  the 
flames.  The  first  to  demand  for  it  toleration  and  free  inquiry 
was  Reuchlin.  He  declared  that  he  must  oppose  the  destruc- 
tion of  "  a  book  written  by  Christ's  nearest  relations."  Be- 
fore him,  Haschim  II,  Caliph  of  Cordova  in  the  close  of  the 
tenth  century,  had  ordered  it  to  be  translated  into  Arabic. 
This  was  done  by  Rabbi  Joseph,  the  son  of  Rabbi  Moses,  sur- 
named  "  clad  in  a  sack,"  because  he  was  thus  meanly  clad 
when  his  great  talents  were  discovered. 

The  study  of  the  Talmud  has  the  most  fascinating  influ- 
ence over  the  Jewish  mind,  and  if  the  latter  is  to  be  compre- 
hended, the  teaching  which  moulds  it  must  be  clearly  under- 
stood. "  Everyone,"  say  the  Jews,  "  is  bound  to  divide  the 
time  of  his  study  into  three  parts — one-third  is  to  be  devoted 
to  the  written  law,  one-third  to  the  Mishna,  and  one-third  to 
Gemara."  To  understand  it  in  accordance  with  the  thirteen 
rules  of  interpretation,  it  takes  a  study  of  seven  hours  a  day 
for  seven  years.  They  also  say  that  it  is. lawful  to  rend  a  man 
ignorant  of  the  Talmud  "  like  a  fish."  Israelites  are  forbidden 
to  marry  the  daughter  of  such  a  one,  as  "  she  is  no  better  than 
a  beast." 

To  obviate  arguments  furnished  by  its  own  statements 
against  itself,  its  adherents  make  a  distinction  between  its  de- 
cisions, its  directions,  and  its  legendary  or  romance  part,— 
a  distinction  fatal  to  its  claim  of  equality  with  Holy  Scripture. 
For  this  legendary  part  some  of  the  ancient  Rabbis  had  but 
little  respect.  Rabbi  Joshua,  son  of  Levi,  says,  "  He  who 
writes  it  down  will  have  no  part  in  the  world  to  come ;  he  who 
explains  it  will  be  scorched."  Maimonides  also  says,  "  If  one 
of  the  many  foolish  rabbis  reads  these  histories  and  proverbs, 
he  will  find  an  explanation  unnecessary,  for  to  a  fool  every- 
thing is  right,  and  he  finds  no  difficulty  anywhere.  And  if  a 
really  wise  man  reads  them,  there  will  be  but  two  ways  in 
which  he  will  consider  them.    If  he  takes  them  in  their  literal 


TRANSLATOR'S    INTRODUCTION  15 

sense  and  thinks  them  bad,  he  will  say,  This  is  foolishness, 
and  in  so  doing  he  says  nothing  at  all  against  the  foundation 
of  the  faith."  The  School  of  Shammai,  who  lived  before 
Christ,  and  the  School  of  Hillel,  who  lived  till  eight3  years 
after  His  birth,  are  brought  forward  as  contradictory  in  their 
decisions.  Like  Christian  leaders  in  later  times,  they  strove 
to  exceed  each  other  in  learning  and  pride.  Hillel,  called  also 
the  second  Ezra,  was  born  in  Babylon.  His  thirst  for  learn- 
ing drove  him  to  Jerusalem.  He  was  so  poor  he  could  not 
fee  the  porter  of  the  college.  So  he  used  to  listen  at  the  win- 
dow. One  bitter  winter's  night  he  became  insensible  from 
cold,  and  the  snow  falling  fast  covered  him  up.  The  darkened 
window  called  the  attention  of  those  inside  to  his  form  with- 
out. He  was  then  brought  in,  and  soon  restored  to  life.  It 
is  said  that  afterward  "  he  had  eighty  scholars :  thirty  of  them 
were  fit  that  the  divine  glory  should  rest  upon  them,  as  it  did 
upon  Moses — thirty  others  were  worthy  that  the  sun  should 
stand  still  for  them,  as  it  did  for  Joshua — and  twenty  were  of 
a  form  between." 

By  a  sort  of  legal  fiction  both  schools  are  supposed  to  be 
of  equal  authority.  A  Bath  Kol 4  or  holy  echo,  supplying  the 
place  of  departed  Urim  and  Thummim,  and  of  oracles  long 
since  silent,  is  related  to  have  established  it.  "  There  came 
forth  a  divine  voice  at  Jabneh  and  said,  The  words  of  the 
one  and  of  the  other  are  the  words  of  the  living  God,  but  the 
certain  determination  of  the  thing  is  according  to  the  School 
of  Hillel,  and  whosoever  transgresseth  against  the  word'  of 
the  School  of  Hillel  deserves  death."  Both  schools  were 
Pharisees,  but  the  School  of  Shammai  was  the  straiter  sect. 
Seven  different  shades  of  character  have  been  attributed  to 
the  Pharisees  of  that  age :  there  were  those  who  served  God 

B  Some  think  he  died  twelve  years  B.C.  ben  Lachish  wished  to  see  the  face 
*  The  Jews  say  that  the  Holy  Spirit  of  Rabbi  Samuel,  a  Babylon  Rabbi, 
spake  to  the  Israelites  during  the  Tab-  '  Let  us  follow,'  said  they,  the  hearing 
ernacle  by  Urim  and  Thummim,  and  of  Bath  Kol.'  They  journeyed  near  a 
under  the  first  Temple  by  the  Prophets,  school,  and  as  they  were  passing  it  they 
and  under  the  second  by  Bath  Kol.  The  heard  a  boy  reading  from  the  book  of 
Bath  Kol,  which  signifies  "  daughter  Samuel  the  words,  And  Samuel  died.' 
voice  "  or  "  daughter  of  a  voice,"  was  Observing  this,  they  concluded  that 
a  kind  of  divine  intimation,  which  was  their  friend  was  dead.  And  it  so  hap- 
as  inferior  to  the  oracular  voice  proceed-  pened  that  news  was  soon  brought  to 
ing  from  the  Mercy  Seat  as  a  daughter  them  that  Rabbi  Samuel  of  Babylon  had 
is  supposed  to  be  inferior  to  her  died."  The  Bath  Kol  seems  to  have 
mother.  It  was  said  to  be  preceded  by  been  a  sort  of  divination  practised  with 
a  clap  of  thunder.  This,  however,  was  the  words  of  Scripture,  like  the  Sortes 
not  always  the  case.  The  Talmud  re-  Virgilianx  among  the  heathen, 
lates  that  "  Rabbis  Jochanan  and  Simeon 


,6  TRANSLATOR'S   INTRODUCTION 

from  selfishness — those  who  did  it  gradually — those  who 
avoided  the  sight  of  women — saints  in  office — those  who  asked 
you  to  name  some  duty  which  they  ought  to  perform — those 
who  were  pious  from  fear  of  God — and  those  who  were  pious 
from  love  of  Him.  Popular  opinion  differed  with  regard  to 
them.  Some  said,  "  If  only  two  men  be  saved,  one  must  be  a 
Pharisee  " ;  while  others  defined  a  Pharisee  to  be  "  one  who 
wished  to  play  the  part  of  Zimri,  and  to  claim  the  reward  of 
Phinehas."  The  great  opponents  of  the  Pharisees  were  the 
Sadducees,  who  arose  B.C.  300,  and  were  followers  of  Baithos 
and  Sadok.  Their  rivals  on  the  other  side  were  the  Mehes- 
tanites,  who  returned  from  the  Captivity  versed  in  the 
doctrines  of  Zoroaster — in  astrology,  and  in  the  influences 
of  good  and  bad  spirits.  To  these  might  be  added  the  Mis- 
raimites,  who  studied  the  Kabbala,  specially  in  reference  to 
the  forms  of  letters.  The  letter  Koph,  for  example,  has  its 
curved  part  severed  from  its  stem,  and  thus  teaches  that  "  the 
door  of  mercy  is  always  open  to  the  penitent."  The  numerical 
value  of  the  letters  of  Messiah  and  Nachash  (serpent)  is  the 
same,  and  this  teaches  that  "  the  Messiah  will  overcome  the 
Serpent." 

The  Kabbalists  believed  nothing  but  what  they  "  received." 
Their  teachers  received  from  the  prophets — the  prophets  re- 
ceived from  angels — David  from  the  Angel  Michael,  Moses 
from  Metatron,  Isaac  from  Raphael,  Shem  from  Yophiel — and 
the  angels  themselves  from  God.  The  Metatron  is  the  con- 
necting link  between  the  Divine  Spirit  and  the  world  of  mat- 
ter. It  resembles  the  Demiurgos  of  the  Gnostics.  It  is  the 
mystical  expression  for  the  Being  that  forms  a  union  between 
God  and  nature,  or,  as  the  Zohar  puts  it,  between  the  "  King 
and  the  Queen."  There  were  also  the  Essenes,  who  al- 
legorized the  Law ;  the  Hellenists,  who  mixed  it  up  with 
Greek  philosophy;  the  Therapeutists,  who  thought  supreme 
happiness  to  be  meditation ;  the  political  Herodians ;  the 
Zealots ;  and  other  petty  sects  who  formed  the  great  mass  of 
the  people,  and  held  either  with  or  against  the  two  great 
schools.  The  decisions  of  both  schools  are  remarkable  for 
their  concise  brevity.  A  phrase  suggests  many  thoughts — a 
single  word  awakes  a  whole  train  of  reasoning.  A  German 
writer  has  said  of  the  Mishna,  that  "  it  is  a  firmament  of  tele- 


TRANSLATOR'S    INTRODUCTION  17 

scopic  stars,  containing  many  a  cluster  of  light,  which  no  un- 
aided eye  has  ever  resolved."  Some  of  its  sayings  are  of 
touching  beauty.  Such  are  the  words  of  Rabbi  Tarphon, 
"  The  day  is  short — the  labor  vast ; — but  the  laborers  are 
slothful,  though  the  reward  is  great,  and  the  Master  of  the 
house  presseth  for  despatch."  Some  of  its  sayings  are  ex- 
travagant— some  are  loathsome — and  some  are  blasphemous. 
But  mixed  up  as  they  are  together,  they  form  an  extraordinary 
monument  of  "  human  industry,  human  wisdom,  and  human 
folly." 

The  Talmud  contains  a  system  of  casuistry  in  reference  to 
the  doctrines  of  intention  and  legal  uncleanness.  It  propor- 
tions responsibility  to  the  amount  of  intention,  and  thereby 
hands  over  tender  consciences  to  the  control  of  the  Rabbis.  It 
proportions  legal  uncleanness  to  every  degree  of  approach  to 
the  source,  or,  as  it  is  called,  "  the  father  "  of  uncleanness ;  and 
this  again  renders  necessary  continual  appeals  to  the  decision 
of  the  Rabbis. 

Predestination  and  free  will  are  both  taught.  "  Everything 
is  in  the  hands  of  heaven,  except  the  fear  of  heaven."  "  All 
things  are  ordained  of  God,  but  men's  actions  are  their  own." 
When  men  wish  to  sin  they  are  enjoined  to  go  to  a  place 
where  they  are  unknown,  and  to  clothe  themselves  in  black 
so  as  not  to  dishonor  God  openly.  Hereditary  sin  was  denied 
by  the  early  Kabbalists,  but  the  later  ones  allow  it.  They  be- 
lieve that  all  souls  were  created  in  Adam,  and  therefore  par- 
take of  his  fall.  Every  kind  of  philosophy  known  at  the  time 
of  its  compilation  is  more  or  less  introduced  into  the  Talmud, 
and  all  more  or  less  tinged  with  Magian  superstition.  From 
this  superstition  grew  the  mysticism  of  the  Jewish  schools. 
All  the  arts  and  sciences,  under  some  form  or  other,  are  al- 
luded to,  and  references  to  historical  events  abound  in  its 
pages.  When  it  is  dangerous  to  speak  of  them  openly  they 
are  veiled  under  some  figure  known  only  to  the  initiated. 
Some  observations  seem  to  anticipate  future  discoveries.  The 
Antipodes  are  hinted  at.  And  the  Jerusalem  Gemara  says  that 
Alexander  the  Great  was  represented  as  carrying  a  ball  in  his 
hand  because  he  believed  the  figure  of  the  earth  to  be  a  sphere. 
A.°tronomy  is  fully  discussed.  The  planets  are  "  moving 
stars."    Mercury  is  "  the  star  " ;  Venus,  "  splendor  " ;  Mars, 


18  TRANSLATOR'S   INTRODUCTION 

"redness";  Jupiter, " Tightness " ;  Saturn, "the  Sabbath  star." 
The  signs  of  the  Zodiac  have  the  same  names  as  are  now  used. 
The  Galaxy  is  "  the  river  of  light."  Comets  are  "  burning  ar- 
rows." And  it  is  said  that  when  a  comet  passes  through  Orion 
it  will  destroy  the  world.  A  certain  Ishmaelite  merchant  is 
related  to  have  invited  Rabba  to  come  and  see  where  the 
heavens  and  the  earth  touched.  Rabba  took  his  bread  basket 
and  placed  it  on  the  window  while  he  prayed.  He  afterward 
looked  for  it,  but  it  was  gone.  He  asked  the  Ishmaelite,  "  Are 
there  thieves  here  ?  "  "  No,"  he  replied,  "  but  your  basket  has 
gone  up  in  the  revolving  of  the  firmament.  It  will  return  if 
you  wait  till  morning  when  the  revolving  of  the  firmament 
returns  where  it  was  before." 

Astrology  is  treated  as  a  science  which  governs  the  life  of 
man.  The  stars  make  men  wise.  The  stars  make  them  rich. 
"  A  man  born  on  the  first  day  of  the  week  will  excel  in  only 
one  quality.  He  that  is  born  on  the  second  day  will  be  an 
angry  man,  because  on  that  day  the  waters  were  divided.  He 
that  is  born  on  the  third  day  of  the  week  will  be  rich  and 
licentious,  because  on  it  the  herbs  were  created.  He  that  is 
born  on  the  fourth  day  will  be  wise  and  of  good  memory,  be- 
cause on  that  day  the  lights  were  hung  up.  He  that  is  born 
on  the  fifth  day  will  be  charitable,  because  on  that  day  the 
fishes  and  fowls  were  created.  He  that  is  born  on  the  Sab- 
bath, on  the  Sabbath  he  also  shall  die,  because  on  his  account 
they  profaned  the  great  Sabbath  day."  Rabba  bar  Shila  says, 
"  He  shall  be  eminently  holy."  Rabbi  Chanina  says,  "  The 
influence  of  the  stars  makes  wise,  the  influence  of  the  stars 
makes  rich,  and  Israel  is  under  the  influence  of  the  stars." 
Rabbi  Jochanan  says,  "  Israel  is  not  under  the  influence  of 
the  stars.  Whence  is  it  proved?  '  Thus  saith  the  Lord,  Learn 
not  the  way  of  the  heathen,  and  be  not  dismayed  at  the  signs 
of  heaven,  for  the  heathen  are  dismayed  at  them '  (Jer.  x.  2). 
The  heathen,  but  not  Israel."  "  An  eclipse  of  the  sun  is  an 
evil  sign  to  the  nations  of  the  world ;  an  eclipse  of  the  moon 
is  an  evil  sign  to  Israel,  for  Israel  reckons  by  the  moon,  the 
nations  of  the  world  by  the  sun."  It  is  also  said  that  Saturn 
and  Mars  are  the  baleful  stars,  and  whosoever  begins  a  work, 
or  walks  in  the  way,  when  either  of  these  two  is  in  the  ascend- 
ant,   will    come   to    sorrow.     Astrology   naturally   leads   to 


TRANSLATOR'S   INTRODUCTION  19 

amulets  and  charms.  Amulets  are  divided  into  two  classes, 
approved  and  disapproved.  An  approved  amulet  is  "  one  that 
has  cured  three  persons,  or  has  been  made  by  a  man  who  has 
cured  three  persons  with  other  amulets." 

Charms  are  abundantly  provided  against  accidents.  "  For 
bleeding  of  the  nose  let  a  man  be  brought  to  a  priest  named 
Levi,  and  let  the  name  Levi  be  written  backward.  If  there 
be  not  a  priest,  get  a  layman,  who  is  to  write  backward  "  Ana 
pipi  Shila  bar  Sumki,"  or  "  Taam  dli  bemi  ceseph,  taam  dli 
bemi  pagam  " ;  or  let  him  take  a  root  of  grass,  and  the  cord 
of  an  old  bed,  and  paper,  and  safiLon,  and  the  red  part  of  the 
inside  of  a  palm  tree,  and  let  him  burn  them  together,  and 
let  him  take  some  wool,  and  twist  two  threads,  and  dip  them 
in  vinegar,  and  roll  them  in  ashes,  and  put  them  into  his  nose ; 
or  let  him  look  out  for  a  stream  of  water  which  flows  from 
east  to  west,  and  let  him  go  and  stand  with  one  leg  on  each 
side  of  it,  and  let  him  take  with  his  right  hand  some  mud  from 
under  his  left  foot,  and  with  his  left  hand  from  under  his  right 
foot,  and  let  him  twist  two  threads  of  wool,  and  dip  them  in 
the  mud,  and  put  them  into  his  nose."  If  a  man  be  bitten  by 
a  mad  dog  he  must  die,  unless  some  remedy  be  found  for  him. 
"  Abai  says  he  must  take  the  skin  of  a  male  adder,  and  write 
upon  it,  '  I,  M,  the  son  of  the  woman  N,  upon  the  skin  of  a 
male  adder,  write  against  thee,  Kanti  Kanti  Klirus,  but  some 
say,  Kandi  Kandi  Klurus,  Lord  of  Hosts.  Amen.  Selah.' 
Let  him  also  cast  off  his  clothes,  and  bury  them  in  a  graveyard 
for  twelve  months  of  a  year;  then  let  him  take  them  up,  and 
burn  them  in  a  furnace,  and  let  him  strew  the  ashes  at  the 
parting  of  the  roads.  And  during  these  twelve  months  let 
him  only  drink  out  of  a  brass  tube,  lest  he  see  the  phantom 
form  of  the  demon,  and  he  be  endangered.  This  was  done  by 
Abba,  the  son  of  Martha — he  is  Abba,  the  son  of  Manjumi. 
His  mother  made  him  a  tube  of  gold." 

Magic  naturally  follows  from  such  teaching.  Abba  Benja- 
min says,  "  If  leave  had  been  given  to  see  the  hurtful  demons, 
no  creature  could  stand  before  them."  Abbai  says,  "  They  are 
more  than  we  are,  and  stand  against  us,  like  the  trench  round 
a  garden  bed."  Rav  Huni  says,  "  Everyone  has  a  thousand 
on  his  left  hand,  and  ten  thousand  on  his  right  hand."  Rabba 
says,  "The  want  of  room  at  the  sermon  is  from  them,  the 


20  TRANSLATOR'S    INTRODUCTION 

wearing  out  of  the  Rabbis'  clothes  is  from  their  rubbing 
against  them,  bruised  legs  are  from  them."  "  Whosoever 
wishes  to  know  their  existence,  let  him  take  ashes  passed 
through  a  sieve,  and  strew  them  in  his  bed,  and  in  the  morn- 
ing he  will  see  the  marks  of  a  cock's  claws.  Whosoever  wishes 
to  see  them,  let  him  take  the  inner  covering  of  a  black  cat, 
the  kitten  of  a  first-born  black  cat,  which  is  also  the  kitten  of 
a  first-born,  and  let  him  burn  it  in  the  fire,  and  powder  it,  and 
fill  his  eyes  with  it,  and  he  will  see  them.  And  let  him  pour  the 
powder  into  an  iron  tube,  and  seal  it  with  an  iron  signet,  lest 
they  steal  any  of  it,  and  let  him  seal  the  mouth  of  it,  lest  any 
harm  ensue.  Rav  Bibi  bar  Abbai  did  thus,  and  he  was  harmed, 
but  the  Rabbis  prayed  for  mercy,  and  he  was  healed."  Arts 
of  sorcery  are  attributed  to  the  Rabbis.  They  are  represented 
as  having  the  power  to  create  both  men  and  melons.  One  of 
them  is  said  to  have  changed  a  woman  into  an  ass,  and  ridden 
the  ass  to  market,  when  another  sorcerer  changed  the  ass 
again  into  a  woman. 

This  sorcery  is  traced  to  Abraham,  who  is  said  (Gen.  xxv.  6) 
to  have  given  his  sons  gifts.  These  gifts  are  stated  to  have 
been  the  arts  of  sorcery.  Legends  abound  everywhere 
throughout  the  Talmud.  Rabbi  Judah  said,  Rav  said,  "  Every- 
thing that  God  created  in  the  world,  He  created  male  and 
female.  And  thus  he  did  with  leviathan,  the  piercing  serpent, 
and  leviathan  the  crooked  serpent.  He  created  them  male 
and  female ;  but  if  they  had  been  joined  together  they  would 
have  desolated  the  whole  wcrld.  What  then  did  the  Holy 
One  do?  He  enervated  the  male  leviathan,  and  slew  the  fe- 
male, and  salted  her  for  the  righteous  in  the  time  to  come, 
for  it  is  said, '  And  He  shall  slay  the  dragon  that  is  in  the  sea ' 
(Isa.  xxvii.  i).  Likewise,  with  regard  to  behemoth  upon  a 
thousand  mountains,  He  created  them  male  and  female;  but 
if  they  had  been  joined  together  they  would  have  desolated 
the  whole  world.  What  then  did  the  Holy  One  do?  He 
enervated  the  male  behemoth,  and  made  the  female  barren, 
and  preserved  her  for  the  righteous  in  the  time  to  come."  That 
period  is  to  be  a  season  of  great  feasting.  The  liquor  to  be 
drunk  will  be  apple-wine  of  more  than  seventy  years  old.  The 
cup  of  David  alone  will  hold  one  hundred  and  twenty-one  logs. 
It  is  related  that  a  Rabbi  once  saw  in  a  desert  a  flock  of  geese 


TRANSLATOR'S   INTRODUCTION  ai 

so  fat  that  their  feathers  fell  off,  and  the  rivers  flowed  in  fat. 
He  said  to  them,  "  Shall  we  have  part  of  you  in  the  world  to 
come  ?  "  One  of  them  lifted  up  a  wing  and  another  a  leg,  to 
signify  the  parts  we  shall  have.  We  should  otherwise  have 
had  all  parts  of  these  geese,  but  that  their  sufferings  are  owing 
to  us.  It  is  our  iniquities  that  have  delayed  the  coming  of  the 
Messiah,  and  these  geese  suffer  greatly  by  reason  of  their  ex- 
cessive fat,  which  daily  increases,  and  will  increase  till  the 
Messiah  comes." 

Rabba  bar  Chama  says  that  he  once  saw  "  a  bird  so  tall, 
that  its  head  reached  to  the  sky  and  its  legs  to  the  bottom  of 
the  ocean."  The  water  in  which  it  stood  was  so  deep  that  a 
carpenter's  axe  which  had  fallen  in  seven  years  before  had  not 
then  reached  the  bottom.  He  also  saw  "  a  frog  as  large  as  a 
village  containing  sixty  houses."  This  frog  was  swallowed 
up  by  a  serpent,  and  this  serpent  in  turn  by  a  crow ;  this  crow 
flew,  and  perched  upon  a  cedar,  and  this  cedar  was  as  broad 
as  sixteen  wagons  abreast.  There  is  also  an  account  of  a  fish 
which  was  killed  by  a  worm.  This  fish,  when  driven  ashore, 
destroyed  sixty  cities,  and  sixty  cities  ate  of  it,  and  sixty  cities 
salted  it,  and  with  its  bones  the  ruined  cities  were  rebuilt. 
Stories  are  also  told  of  fishes  with  eyes  like  the  moon,  and  of 
horned  fishes  three  hundred  miles  in  length.  These  stories  are 
intended  to  confirm  the  text,  "  They  that  go  down  to  the  sea  in 
ships,  that  do  business  in  great  waters ;  these  see  the  works  of 
the  Lord  and  his  wonders  in  the  deep  "  (Ps.  cvii.  23,  24).  To 
illustrate  the  statement  of  Amos  (iii.  8),  a  story  is  told  of  a  lion 
which  one  of  the  Caesars  wished  to  see.  At  400  miles  distance 
he  roared,  and  the  walls  of  Rome  fell.  At  300  miles  he  again 
roared,  and  all  the  people  fell  on  their  backs,  and  their  teeth 
fell  out,  and  Caesar  fell  off  his  throne.  Caesar  then  prayed  for 
his  removal  to  a  safer  distance. 

The  Talmud  informs  us  that  "  a  young  unicorn,  one  day 
old,  is  as  large  as  Mount  Tabor."  Consequently  Noah  had 
great  difficulty  in  saving  an  old  one  alive.  He  could  not  get 
it  into  the  ark,  so  he  bound  it  by  its  horn  to  the  side  of  the 
ark.  At  the  same  time  Og,  King  of  Bashan  (being  one  of 
the  antediluvians),  was  saved  by  riding  on  its  back.  We  are 
further  informed  that  he  was  one  of  the  giants  who  came 
from  the  intermarriage  of  angels  with  the  daughters  of  men. 


22  TRANSLATOR'S    INTRODUCTION 

His  footsteps  were  forty  miles  long,  and  one  of  his  teeth 
served  to  make  a  couch  for  Abraham.  When  the  Israelites 
came  against  him  under  the  command  of  Moses,  he  inquired 
the  size  of  their  camp,  and  hearing  that  it  was  three  miles  in 
extent  he  tore  up  a  mountain  of  that  size,  to  hurl  it  upon  them. 
Grasshoppers  were,  however,  sent  to  bore  holes  in  it,  so  that  it 
fell  over  his  head  on  to  his  neck.  His  teeth  also  grew  and 
were  entangled  in  the  rocks,  as  the  Psalmist  says,  "  Thou  hast 
broken  the  teeth  of  the  ungodly  "  (Ps.  iii.  7).  He  is  also  said 
to  be  identical  with  Eliezer  the  servant  of  Abraham,  and  to 
have  been,  like  Enoch,  translated  to  Paradise.  This  account, 
however,  differs  widely  from  the  statements  of  the  Jerusalem 
Targum  on  the  Book  of  Numbers  (xxi.  34). 

The  Talmud  affirms  that  Adam  was  made  from  dust  of  all 
parts  of  the  earth ;  and  that  he  was  created  with  two  faces,  as 
it  is  written,  "  Thou  hast  beset  me  behind  and  before  "  (Ps. 
cxxxix.  5).  The  Rabbis  further  state  that  he  was  formed  in 
two  parts,  one  male  and  one  female.  His  height  before  his 
fall  reached  to  the  firmament,  but  after  his  fall  God  put  his 
hand  upon  him,  and  compressed  him  small.  In  the  tenth  hour 
after  he  was  made,  he  sinned ;  and  in  the  twelfth  he  was  driven 
out  of  Paradise.  Abraham  is  said  to  have  put  Sarah  into  a 
box  when  he  brought  her  into  Egypt,  that  none  should  see 
her  beauty.  At  the  custom-house  toll  was  demanded.  Abra- 
ham said  he  was  ready  to  pay.  The  custom-house  officers 
said,  "  Thou  bringest  clothes."  He  said,  "  I  will  pay  for 
clothes."  They  said,  "  Thou  bringest  gold."  He  said,  "  I  will 
pay  for  gold."  They  said,  "  Thou  bringest  silk."  He  said,  "  I 
will  pay  for  silk."  They  said,  "  Thou  bringest  pearls."  He 
said,  "  I  will  pay  for  pearls."  They  said,  "  Thou  must  open 
the  box,"  whereupon  her  splendor  shone  over  the  whole  land 
of  Egypt. 

Abraham,  it  is  also  said,  had  a  precious  stone  hung  around 
his  throat,  on  which  when  the  sick  looked  they  were  healed. 
Some  of  the  laws  of  Sodom  are  also  recorded :  "  Whosoever 
cut  off  the  ears  of  another's  ass  received  the  ass  till  his  ears 
grew  again."  "  Whosoever  wounded  another,  the  man 
wounded  was  obliged  to  pay  him  for  letting  his  blood."  When 
the  judges  of  Sodom  attempted  to  fine  Eliezer,  the  servant 
of  Abraham,  because  another  man  had  wounded  him,  he  took 


TRANSLATOR'S   INTRODUCTION  23 

up  a  stone  and  flung  it  at  the  judge.  He  then  bid  the  judge 
to  pay  the  fine,  which  was  now  due  to  him  for  letting  his  blood, 
to  the  man  who  had  first  wounded  him.  There  was  a  public 
bed  in  Sodom,  and  every  stranger  was  obliged  to  lie  in  it.  If 
his  legs  were  too  long  for  it,  they  were  cut  off;  and  if  too 
short,  they  were  racked  out  to  the  proper  length.  When  a 
traveller  came,  each  citizen,  to  show  his  hospitality,  was 
obliged  to  give  him  a  coin  with  his  name  written  upon  it.  The 
traveller  was  then  deprived  of  bread ;  and  when  he  had  died 
of  starvation,  the  citizens  came,  and  each  one  took  back  his 
own  money.  The  Sodomites  thus  kept  up  their  character  for 
liberality. 

At  the  giving  of  the  Law  the  Israelites  stood  at  the  lower 
part  of  the  mount  (Exod.  xix.  17).  Rabbi  Avidmi  says, 
"  these  words  teach  us  that  the  Holy  One,  blessed  be  He, 
turned  the  mountain  over  them  like  a  tub,  and  said  to  them, 
'  If  ye  will  receive  the  Law,  well ;  but  if  not,  there  shall  be  your 
grave.' "  Rabbi  Joshua  says,  "  As  each  commandment  pro- 
ceeded from  the  mouth  of  the  Holy  One,  Israel  retreated 
twelve  miles,  and  the  ministering  angels  led  them  back,  as 
it  is  said,  '  The  angels  of  the  host  did  flee  apace  '  *  (Ps.  lxviii. 
13).  Do  not  read  '  they  fled  '  but '  they  led.'  "  Rabbi  Eliezer, 
the  Modite,  says,  that  Jethro  "  heard  the  giving  of  the  Law  ; 
for  when  the  Law  was  given  to  Israel  His  voice  went  from 
one  end  of  the  world  to  the  other,  and  all  the  nations  of  the 
world  were  seized  with  trembling  in  their  temples,  and  they 
repeated  a  hymn,  as  it  is  said,  '  In  His  temple  doth  everyone 
speak  of  His  glory  ' "  (Ps.  xxix.  9).  The  question  is  asked, 
"Why  are  the  Gentiles  defiled?"  "Because  they  did  not 
stand  on  Mount  Sinai,  for  in  the  hour  the  serpent  came  to 
Eve  he  communicated  defilement,  which  was  removed  from 
Israel  when  they  stood  on  Mount  Sinai."  Rav  Acha,  the  son 
of  Rabbi,  said  to  Rav  Ashai,  "  How  then  is  it  with  prose- 
lytes ? "  He  answered,  "  Although  they  went  not  there, 
their  lucky  star  was  there,  as  it  is  written,  '  With  him  that 
standeth  here  with  us  this  day  before  the  Lord  our  God,  and 
also  with  him  that  is  not  here  with  us  this  day  '  "  (Deut.  xxix. 
15). 

*  The    Rabbis   make   two    changes    in  this  verse— they  change  "  kings  "   into 
"  angels,"  and  "  fled  "  into  "  led." 


24  TRANSLATOR'S   INTRODUCTION 

In  the  hour  that  Moses  ascended  up  on  high  the  minister- 
ing angels  said  before  God,  "  O  Lord  of  the  world,  what  busi- 
ness has  he  that  is  born  of  woman  amongst  us?"  He  an- 
swered, "  He  is  come  to  receive  the  Law."  They  replied, 
"  This  desirable  treasure,  which  has  been  treasured  up  from 
the  six  days  of  creation,  six  hundred  and  seventy-four  genera- 
tions before  the  world  was  created,  dost  Thou  now  wish  to 
give  it  to  flesh  and  blood?  what  is  man  that  Thou  art  mindful 
of  him  ?  and  the  son  of  man  that  Thou  visitest  him  ?  O  Lord, 
our  Lord,  how  excellent  is  Thy  name  in  all  the  earth,  Who 
hast  set  Thy  glory  above  the  heavens."  The  Holy  One  said 
to  Moses,  "  Return  them  an  answer."  He  said,  "  O  Lord  of 
the  world,  I  fear,  lest  they  burn  me  with  the  breath  of  their 
mouth."  God  said,  "  Lay  hold  on  the  throne  of  my  glory,  and 
return  them  an  answer ;  for  it  is  said, '  He  that  holdeth  the  face 
ot  His  throne,  He  spreadeth  His  cloud  over  him  '  "  (Job  xxvi. 
9).  Rabbi  Nahum  says,  "  This  means  that  the  Almighty 
spread  some  of  the  glory  of  the  Shechinah  and  His  cloud 
over  him."  He  then  said,  "  Lord  of  the  world,  what  is  writ- 
ten in  the  Law  that  Thou  art  about  to  give  me  ?  "  "I  am  the 
Lord  thy  God,  that  brought  thee  out  of  Egypt."  He  then 
said,  "  Did  ye  (angels)  ever  go  down  into  Egypt  and  serve 
Pharaoh  ?  why  then  should  ye  have  the  Law  ? "  Again, 
"  What  is  written  therein  ?  "  "  Thou  shalt  have  none  other 
God."  He  then  asked  them,  "  Do  ye  then  dwell  among  the 
uncircumcised,  that  ye  should  commit  idolatry?"  Again, 
"  What  is  written  ?  "  "  Remember  the  Sabbath  day  to  sanctify 
it."  "  Do  ye  then  do  any  work  so  as  to  need  rest  ?  "  Again, 
"  What  is  written  ?  "  "  Thou  shalt  not  take  the  name  of  the 
Lord  in  yain."  "  Have  ye  then  any  work  that  would  lead  to 
this  sin?  "  Again,  "  What  is  written?"  "  Honor  thy  father 
and  mother."  "Have  ye  then  got  any  father  or  mother?" 
Again,  "What  is  written?"  "Thou  shalt  do  no  murder." 
"  Thou  shalt  not  commit  adultery."  "  Thou  shalt  not  steal." 
"  Have  ye  then  envy  or  the  principle  of  evil  amongst  you?  " 
Immediately  they  praised  the  Holy  One,  "  Blessed  be  He." 

Wonderful  stories  are  told  of  the  manna.  The  manna  is 
said  to  have  fallen  from  heaven,  accompanied  by  showers  of 
pearls  and  precious  stones.  It  tasted  to  everyone  according 
to  his  desire.    If  one  wished  for  fat  fowl,  so  it  tasted.    If  an- 


TRANSLATOR'S   INTRODUCTION  25 

other  wished  for  honey,  so  it  tasted,  as  it  is  written,  "  Thou 
hast  lacked  nothing  "  (Deut.  xi.  7).  The  Targum  of  Jonathan 
goes  on  to  inform  us,  "  At  the  fourth  hour,  when  the  sun  had 
waxed  hot  upon  it,  it  melted  and  became  streams  of  water, 
which  flowed  away  into  the  great  sea,  and  wild  animals  that 
were  clean,  and  cattle,  came  to  drink  of  it,  and  the  children  of 
Israel  hunted  and  ate  them  "  (Exod.  xvi.  21).  It  is  further 
related  that  the  Queen  of  Sheba  (whom  the  Rabbis  labor  to 
prove  to  have  been  the  King  of  Sheba)  wished  to  test  the 
knowledge  of  Solomon  who  had  written  on  botany  "  from  the 
cedar  to  the  hyssop."  She  once  stood  at  a  distance  from  him 
with  two  exquisite  wreaths  of  flowers — one  artificial ,  one 
natural.  They  were  so  much  alike  that  the  King  looked  per- 
plexed, and  the  courtiers  looked  melancholy.  Observing  a 
swarm  of  bees  on  the  window,  he  commanded  it  to  be  opened. 
All  the  bees  lighted  on  the  natural  and  not  one  on  the  artificial 
wreath.  Solomon  is  also  said  to  have  sent  Benaiah,  the  son 
of  Jehoiada,  to  bind  Aschmedai,  the  king  of  the  devils.  After 
deceiving  the  devil  with  wine  he  made  him  reveal  the  secret 
of  the  Schamir,  or  little  worm,  which  can  cleave  the  hardest 
stone.  And  by  the  aid  of  this  worm  Solomon  built  the  Tem- 
ple. The  devil  afterward  asked  Solomon  for  his  signet  ring, 
and  when  he  had  given  it  to  him  the  devil  stretched  one  wing 
up  to  the  firmament  and  the  other  to  the  earth,  and  jerked 
Solomon  four  hundred  miles  away.  Then  assuming  the  aspect 
of  Solomon,  he  seated  himself  on  his  throne.  After  Solomon 
had  again  obtained  it,  he  wrote,  "  What  profit  hath  a  man  of 
all  his  labor  which  he  taketh  under  the  sun?  "  (Eccles.  i.  3). 
A  story  is  told  of  Nebuzaradan,  that  he  saw  the  blood  of 
Zecharias  bubbling  in  the  court  of  the  priests.  When  he  asked 
what  it  meant,  he  was  informed  that  it  was  the  blood  of 
bullocks  and  lambs.  When  he  had  ordered  bullocks  and  lambs 
to  be  slain,  the  blood  of  Zecharias  still  bubbled  and  reeked 
above  theirs.  The  priests  then  confessed  that  it  was  the  blood 
of  a  priest  and  prophet  and  judge,  whom  they  had  slain.  He 
then  commanded  eighty  thousand  priests  to  be  put  to  death. 
The  blood,  however,  still  continued  to  bubble.  God  then  said, 
"  Is  this  man,  who  is  but  flesh  and  blood,  filled  with  pity  tow-* 
ard  my  children,  and  shall  not  I  be  much  more  ?  "  So  he 
gave  a  sign  to  the  blood,  and  it  was  swallowed  up  in  the  place. 


26  TRANSLATOR'S   INTRODUCTION 

Of  the  eighty  thousand  priests  slain  none  was  left  but  Joshua 
the  son  of  Jozedek,  of  whom  it  is  written,  "  Is  not  this  a  brand 
plucked  out  of  the  fire?"  (Zech.  hi.  2).  Of  Titus  it  is  said 
that  he  was  unclean  in  the  Temple,  and  with  a  blow  of  his 
sword  rent  the  veil,  which  flowed  with  blood.  To  punish  him 
a  gnat  was  sent  into  his  brain,  which  grew  as  large  as  a  dove. 
When  his  skull  was  opened,  the  gnat  was  found  to  have  a  mouth 
of  copper,  and  claws  of  iron. 

The  Talmud  teaches  that  evil  spirits,  devils,  and  goblins 
are  the  offspring  of  Adam.    They  are  said  to  fly  about  in  all 
directions.     They  know  from  eavesdropping  what  is  to  come 
in  the  future.    Like  men,  they  eat,  drink,  and  multiply.    They 
are  represented  as  playing  men  awkward  tricks.    One  is  stated 
to  have  broken  a  vessel  of  wine,  and  to  have  spilled  it  on  the 
ground.     The  Rabbis,  however,  afterward  compelled  him  to 
pay  for  it.    People  are  forbidden  to  ride  oxen  fresh  from  the 
stall,  as  Satan  dances  between  their  horns.     Men  are  for- 
bidden to  salute  their  companions  by  night,  lest  they  may  turn 
out  to  be  devils.    It  is  also  commanded  to  shake  out,  before 
drinking,  some  water  from  the  vessel,  to  get  rid  of  what  is 
sipped  by  the  evil  spirits.     It  is,  however,  permitted  to  con- 
sult Satan  on  week-days.    He  is  considered  identical  with  the 
Angel  of  Death.    But  he  is  described  as  having  no  power  over 
those  engaged  in  reading  the  law.     Many  of  his  devices  are 
related  in  the  Talmud,  whereby  he  made  learned  men  leave 
off  reading,  and  then  he  snatched  away  their  souls.     A  story 
is  told  of  the  attempt  of  Rabbi  Joshua,  the  son  of  Levi,  and 
Satan  to  deceive  each  other  about  the  Rabbi's  place  in  para- 
dise.   Finally,  however,  Satan  managed  to  take  away  his  life, 
whereupon  the  voice  of  Elijah  is  heard  shouting  in  heaven, 
"  Make  room  for  the  son  of  Levi," — "  Make  room  for  the  son 
of  Levi."    The  Angel  of  Death  is  represented  as  standing  at 
the  head  of  the  dying  man.    He  has  a  drawn  sword  in  his  hand, 
on  which  is  a  drop  of  gall.     When  the  dying  man  sees  it,  he 
shudders  and  opens  his  mouth.    The  Angel  of  Death  then  lets 
it  fall  into  his  mouth.     The  sick  man  dies,  corrupts,  and  be- 
comes pale.    Three  days  the  soul  flies  about  the  body,  thinking 
to  return  to  it,  but  after  it  sees  the  appearance  of  the  face 
changed,  it  leaves  it  and  goes  away. 

Rabbi  Isaac  moreover  asserts,  that  a  worm  in  a  dead  body 


TRANSLATOR'S    INTRODUCTION  27 

is  as  painful  as  a  needle  in  a  living  one.  The  Talmud  still 
further  states  that  there  are  three  voices  continually  heard — 
the  voice  of  the  sun  as  he  rolls  in  his  orbit — the  voice  of  the 
multitudes  of  Rome — and  the  voice  of  the  soul  as  it  leaves  the 
body.  The  Rabbis,  however,  prayed  for  mercy  on  the  soul, 
and  this  voice  has  ceased.  Instances  are  also  given  of  men 
overhearing  the  conversations  of  the  dead,  and  receiving  profit 
from  them.  A  man  is  said  to  have  heard  one  girl  tell  another 
in  the  grave,  that  those  who  sowed  their  crops  at  a  particular 
time  would  find  their  harvests  fail.  So  he  took  care  to  sow 
at  another  time,  and  he  had  an  abundant  yield.  It  is  also  said 
that  every  Friday  evening  a  second  soul  enters  into  the  bodies 
of  men,  and  that  it  remains  to  the  end  of  the  Sabbath,  when 
it  departs.  The  evidence  of  this  second  soul  is  shown  by  an 
increased  appetite  for  eating  and  drinking. 

Good  angels  are  stated  to  be  daily  created  out  of  the  stream 
of  glory  which  flows  from  the  throne  of  God,  and  they  sing 
a  new  song,  and  vanish ;  as  it  is  said,  "  They  are  new  every 
morning:  great  is  thy  faithfulness"  (Lam.  iii.  23).  The 
Rabbis  also  say  that  angels  are  created  out  of  every  word  which 
proceeds  from  the  mouth  of  God ;  as  it  is  said,  "  By  the  word 
of  the  LORD  were  the  heavens  made ;  and  all  the  host  of  them 
by  the  breath  of  His  mouth"  (Ps.  xxxiii.  6).  The  following 
story  is  also  told:  In  the  hour  when  Nimrod,  the  impious, 
cast  Abraham  into  the  midst  of  the  fiery  furnace,  Gabriel  said 
before  the  blessed  God,  "  Lord  of  the  world,  I  will  go  down  and 
cool  the  flame,  and  deliver  the  righteous  One  from  the  furnace 
of  fire."  The  blessed  God  said  to  him,  "  I  am  the  ONE  in 
this  world,  and  he  is  the  one  in  his  world.  It  becomes  the  ONE 
to  deliver  the  one."  But  as  the  blessed  God  deprives  no  one 
of  his  reward,  He  said,  "  Thou  shalt  be  deemed  worthy  to 
deliver  three  of  his  posterity."  Rabbi  Simon,  the  Shilonite, 
taught,  "  In  the  hour  that  Nebuchadnezzar,  the  impious,  cast 
Hananiah,  Mishael,  and  Azariah  into  the  midst  of  the  fiery 
furnace,  Jorkemo,  the  prince  of  hail,  stood  up  before  the  blessed 
God,  and  said,  '  I  will  go  down  and  cool  the  flame,  and  deliver 
the  righteous  ones  from  the  furnace  of  fire.'  To  him  said 
Gabriel,  '  The  power  of  the  blessed  One  is  not  so,  since  thou 
art  the  prince  of  hail,  and  everyone  knows  that  waters  quench 
fire ;  but  I,  the  prince  of  fire,  will  go  down  and  cool  inwardly, 


28  TRANSLATOR'S   INTRODUCTION 

and  heat  outwardly,  and  I  will  make  a  wonder  within  a  won- 
der.'" To  him  said  the  blessed  God,  "Go  down."  In  the 
same  hour  Gabriel  began  and  said,  "  And  the  truth  of  the  Lord 
endureth  for  ever"  (Ps.  cxvii.  2). 

Israelites  are  forbidden  to  pray  in  the  Syriac  language,  as 
the  angels  do  not  understand  it,  and  consequently  cannot  carry 
their  petitions  to  God.  Gabriel,  however,  is  acquainted  with  it, 
as  he  taught  Joseph  the  seventy  languages.  The  chief  of  all  the 
angels  is  said  to  be  the  Metatron,  who  once  received  fiery  blows 
from  another  angel  called  Ampiel.  With  regard  to  heaven,  the 
Rabbis  teach  that  Egypt  is  four  hundred  miles  long  and  broad, 
the  Morians'  land  is  sixty  times  larger  than  Egypt,  and  the 
world  is  sixty  times  larger  than  the  Morians'  land;  heaven 
is  sixty  times  larger  than  the  world,  and  hell  is  sixty  times 
larger  than  heaven.  It  follows  that  the  "  whole  world  is  but 
a  pot-lid  to  hell."  Yet  some  say  that  hell  is  immeasurable,  and 
some  say  heaven  is  immeasurable.  It  was  a  pearl  amongst 
the  sayings  of  a  Rabbi.  "  Heaven  is  not  like  this  world,  for  in 
it  there  is  neither  eating,  nor  drinking,  nor  marriage,  nor  in- 
creasing, nor  trafficking,  nor  hate,  nor  envy,  nor  heart-burn- 
ings; but  the  just  shall  sit  with  their  crowns  on  their  heads, 
and  enjoy  the  splendors  of  the  Shechinah." 

Hell  is  said  to  have  three  doors, — one  in  the  wilderness,  one 
in  the  sea,  and  one  in  Jerusalem.  In  the  wilderness,  as  it 
is  written,  "  They,  and  all  that  appertained  to  them,  went  down 
alive  into  the  pit  "  (Num.  xvi.  33).  In  the  sea,  as  it  is  written, 
"Out  of  the  belly  of  hell  cried  I,  and  thou  heardest  my  voice  " 
(Jonah  ii.  3).  In  Jerusalem,  as  it  is  written,  "  Saith  the  Lord 
whose  fire  is  in  Zion,  and  His  furnace  in  Jerusalem  "  (Is.  xxxi. 
9).  The  school  of  Rabbi  Ishmael  teaches  that  the  "fire  in 
Zion  "  is  hell  and  "  His  furnace  in  Jerusalem  "  is  the  gate  of 
hell.  It  is  also  taught  that  the  fire  of  hell  has  no  power  over 
the  sinners  in  Israel,  and  that  the  fire  of  hell  has  no  power  over 
the  disciples  of  the  wise.  It  is  again,  however,  stated  that  the 
Israelites  who  sin  with  their  bodies,  and  the  Gentiles  who 
sin  with  their  bodies,  go  to  hell,  and  are  punished  there  twelve 
months.  After  their  body  is  wasted,  and  their  soul  is  burned, 
the  wind  scatters  them  beneath  the  soles  of  the  righteous,  as  it 
is  said,  "  And  ye  shall  tread  down  the  wicked :  for  they  shall 
be  ashes  under  the  soles  of  your  feet"  (Mai.  iv.  3).     Here- 


TRANSLATOR'S    INTRODUCTION  29 

tics — deniers  of  the  resurrection — Epicureans,  and  other  sin- 
ners, shall  be  perpetually  tormented  "  where  their  worm  dieth 
not  and  their  fire  is  not  quenched." 

The  doctrine  of  the  resurrection  is  clearly  taught  in  the  Tal- 
mud. As  for  the  last  judgment,  the  following  story  is  told: 
"  Said  Antoninus  to  Rabbi,  The  body  and  soul  can  free  them- 
selves from  judgment.  How?  The  body  can  say,  The  soul 
sinned  from  the  time  it  separated  from  me,  while  I  lay  as  a 
stone  in  the  grave.  And  the  soul  can  say,  The  body  sinned 
from  the  time  it  separated  from  me,  while  I  flew  in  the  air  as  a 
bird."  He  replied,  "  I  will  give  you  an  example  to  which  it 
is  like.  It  is  like  a  king  of  flesh  and  blood,  who  has  a  beauti- 
ful garden,  and  in  which  are  pleasant  fruits,  and  he  placed  two 
watchmen  therein,  of  whom  one  was  lame  and  the  other  was 
blind.  Said  the  lame  to  the  blind,  '  I  see  pleasant  fruits  in  the 
garden ;  come,  and  let  me  sit  upon  thee,  and  let  us  go  and  eat.'  " 
The  lame  sat  upon  the  blind,  and  they  went  and  ate.  After 
some  days  the  lord  of  the  garden  came,  and  said,  "  Where  are 
my  pleasant  fruits  ?  "  The  lame  said,  "  I  have  no  legs  to  go  to 
them."  The  blind  said,  "  I  have  no  eyes  to  see  them."  What 
did  he  do?  He  set  the  lame  upon  the  blind,  and  judged  them 
as  one.  So  the  blessed  God  will  return  the  soul  into  the  body, 
and  judge  them  as  one,  as  it  is  said,  "  He  shall  call  to  the 
heavens  from  above  and  to  the  earth,  that  he  may  judge  his 
people  "  (Ps.  iv.  4).  He  shall  call  to  the  heavens  from  above, 
that  is  the  soul ;  and  to  the  earth  that  he  may  judge  his  people, 
that  is,  the  body.  After  the  resurrection  men  will  live  without 
work  or  weariness  of  body,  their  nouses  shall  be  of  precious 
stones,  and  their  beds  of  silk,  and  the  rivers  shall  run  with  wine 
and  perfumed  oil. 

The  Talmud  often  contradicts  Holy  Scripture.  It  says  that 
they  are  in  error  who  believe  the  Bible  account  of  the  sons  of 
Reuben,  of  the  sons  of  Eli,  and  of  the  sons  of  Samuel.  It 
allows  usury,  and  the  passing  of  children  through  the  fire  to 
Moloch.  It  permits  deceit,  and  supports  it  with  the  text, 
"  With  the  pure  thou  wilt  show  thyself  pure,  and  with  the 
froward  thou  wilt  show  thyself  unsavory  "  (2  Sam.  xxii.  27). 
The  Rabbis  teach  hatred  of  Christians  and  Gentiles.  Instead 
of  saying,  "  In  the  presence  of  the  king,"  they  are  taught  to 
say,  "  In  the  presence  of  the  dog."   A  Jew  who  bears  witness 


3o  TRANSLATOR'S    INTRODUCTION 

against  another  Jew  before  a  Gentile  is  publicly  cursed.  A 
Jew  is  also  released  from  any  oath  he  may  swear  to  a  Gentile. 
It  is  only  permitted  a  Jewish  physician  to  heal  Gentiles  for  the 
sake  of  the  fee,  or  for  the  practice  of  medicine,  but  it  is  not 
allowed  to  save  their  lives  in  seasons  of  danger.  Their  mar- 
riage is  no  marriage ;  and  their  butchers'  meat  is  only  carrion. 
It  is  wrong  to  invite  them  into  a  Jewish  house ;  and  it  is  not 
needful  to  restore  what  they  have  lost.  When  the  ox  of  a  Jew 
gores  the  ox  of  a  Gentile,  the  Jew  is  free ;  but  if  the  ox  of  a 
Gentile  gores  the  ox  of  a  Jew,  the  Gentile  must  pay  the  full 
cost.  A  story  is  told  of  a  Rabbi  who  sold  a  number  of  palm- 
trees  to  a  Gentile,  and  afterward  ordered  his  servant  to  cut  off 
some  pieces  from  them.  "  For,"  he  said,  "  the  Gentile  knows 
their  number,  but  he  does  not  know  whether  they  be  thick  or 
thin." 

The  precepts  binding  on  the  sons  of  Noah  are  stated  to  be 
seven:  to  do  justice;  to  bless  the  name  of  God;  to  avoid  idol- 
atry; to  flee  from  fornication  and  adultery;  to  abstain  from 
blood-shedding ;  not  to  rob ;  and  not  to  eat  a  member  of  a  living 
animal.  An  account  is  given  of  the  river  Sambation,  which 
flows  with  stones  all  the  six  days  of  the  week,  but  rests  on  the 
Sabbath  day.  Examples  are  also  furnished  of  gluttony  and 
drunkenness.  The  paunches  of  some  Rabbis  grew  so  big,  that, 
when  put  together,  a  pair  of  oxen  might  go  between  them. 
A  story  is  also  related  of  one  Rabbi  killing  another  in  a 
drunken  fit,  and  then  working  a  miracle  which  restored  him  to 
life.  In  the  following  year  he  again  invited  the  Rabbi  to  drink 
with  him,  but  he  declined,  on  the  ground  that  "  miracles  are 
not  wrought  every  day."  Instances  are  also  given  of  the 
anguish  of  Rabbis  in  the  prospect  of  death.  They  express 
themselves  as  being  without  hope  of  salvation,  and  as  having 
the  fear  of  hell  before  them. 

Proverbs  everywhere  abound  in  the  Talmud,  and  they  are 
generally  replete  with  shrewd  observation.  "  The  world  sub- 
sists through  the  breath  of  school  children.  Whosoever  trans- 
gresses the  words  of  the  Scribes  is  guilty  of  death.  Whoso- 
ever teaches  a  statute  before  his  teachers  ought  to  be  bitten  by 
a  serpent.  There  is  no  likeness  between  him  who  has  bread  in 
his  basket  and  him  who  has  none.  Rather  be  the  head  of  foxes 
than  the  tail   of  lions."     This,   however,   again   appears   as 


TRANSLATOR'S    INTRODUCTION  31 

"  Rather  be  the  tail  of  lions  than  the  head  of  foxes."  "  The 
righteous  in  the  city  is  its  splendor,  its  profit,  its  glory:  when 
he  is  departed,  there  is  also  departed  the  splendor,  the  profit, 
and  the  glory."  "  Licentiousness  in  a  house  is  as  a  worm  in  a 
pumpkin."  This  reappears  as  "  Violence  in  a  house  is  as  a 
worm  in  a  pumpkin."  "  Thy  friend  has  an  acquaintance,  and 
the  acquaintance  of  thy  friend  has  also  an  acquaintance ;  be 
discreet."  The  unworthy  child  of  a  good  father  is  called 
"  vinegar,  the  son  of  wine."  "  If  the  opportunity  fails  the  thief, 
he  deems  himself  honest.  The  cock  and  owl  await  together 
the  morning  dawn.  Says  the  cock  to  the  owl,  '  Light  profits 
me,  but  how  does  it  profit  thee  ? '  Youth  is  a  crown  of  roses, 
old  age  a  crown  of  thorns.  Many  preach  well,  but  do  not 
practise  well.  It  is  the  punishment  of  liars,  that  men  don't 
listen  to  them  when  they  speak  truth.  Every  man  who  is 
proud  is  an  idolater.  To  slander  is  to  murder.  Whosoever 
humbles  himself,  God  exalts  him ;  whosoever  exalts  himself, 
God  humbles  him.  Men  see  every  leprosy  except  their  own. 
He  who  daily  looks  after  his  property  finds  a  coin.  The  post 
does  not  honor  the  man ;  but  the  man  the  post.  Every  man  is 
not  so  lucky  as  to  have  two  tables.  Not  what  thou  sayest 
about  thyself,  but  what  thy  companions  say.  The  whole  and 
broken  tables  of  the  Law  lie  in  the  ark.  The  salt  of  money  is 
almsgiving.  He  who  walks  four  cubits  in  the  land  of  Israel 
is  sure  of  being  a  child  of  the  world  to  come.  The  plague 
lasted  seven  years,  and  no  man  died  before  his  time.  Let  the 
drunkard  only  go,  he  will  fall  of  himself.  Be  rather  the  one 
cursed  than  the  one  cursing.  The  world  is  like  an  inn,  but  the 
world  to  come  is  the  real  home.  The  child  loves  its  mother 
more  than  its  father :  it  fears  its  father  more  than  its  mother. 
Repent  one  day  before  thy  death.  If  your  God  is  a  friend  of 
the  poor,  why  does  He  not  support  them?  A  wise  man  an- 
swered, '  Their  case  is  left  in  our  hands,  that  we  may  thereby 
acquire  merits  and  forgiveness  of  sin.'  The  house  that  does 
not  open  to  the  poor  shall  open  to  the  physician.  He  who  visits 
the  sick  takes  away  one-sixtieth  part  of  their  pain.  Descend  a 
step  in  choosing  a  wife;  mount  a  step  in  choosing  a  friend. 
An  old  woman  in  a  house  is  a  treasure.  Whosoever  does  not 
persecute  them  that  persecute  him,  whosoever  takes  an  offence 
in  silence,  whosoever  does  good  from  love,  whosoever  is  cheer- 


32  TRANSLATOR'S    INTRODUCTION 

ful  under  his  sufferings,  they  are  friends  of  God,  and  of  them 
says  the  Scripture,  '  they  shall  shine  forth  as  the  sun  at  noon- 
day.' "  R.  Phineas,  son  of  Jair,  said,  "  Industry  brings  purity 
— purity,  cleanness — cleanness,  holiness — holiness,  humble- 
ness— humbleness,  fear  of  sin — and  fear  of  sin,  partaking  of 
the  Holy  Ghost." 

Ideas  of  God  are  gathered  from  the  occupations  which  the 
authors  of  the  Talmud  assign  to  him.     "  The  day  contains 
twelve  hours.    The  first  three  hours  the  Holy  One,  blessed  be 
He,  sits  and  studies  the  Law.    The  second  three  hours  He  sits 
and  judges  the  whole  world.     When  He  sees  that  the  world 
deserves  destruction,  He  stands  up  from  the  throne  of  judg- 
ment, and  sits  on  the  throne  of  mercy.    The  third  three  hours 
He  sits  and  feeds  all  the  world,  from  the  horns  of  the  unicorns 
to  the  eggs  of  the  vermin.    In  the  fourth  three  hours  He  sits 
and  plays  with  leviathan,  for  it  is  said,  "  The  leviathan,  whom 
thou  hast  formed  to  play  therein  "  (Ps.  civ.  26).    Rabbi  Eliezer 
says,  "  The  night  has  three  watches,  and  at  every  watch  the 
Holy  One,  blessed  be  He,  sits  and  roars  like  a  lion;  for  it  is 
said,  '  The  Lord  shall  roar  from  on  high  and  uttter  His  voice 
from  His  holy  habitation;  He  shall     mightily  roar  upon  His 
habitation  '  "  (Jcr.  xxv.  30).    Rabbi  Isaac,  the  son  of  Samuel, 
says  in  the  name  of  Rav,  "  The  night  has  three  watches,  and 
at  every  watch  the  Holy  One,  blessed  be  He,  sits  and  roars 
like  a  lion,  and  says,  '  Woe  is  me,  that  I  have  laid  desolate  my 
house,  and  burned  my  sanctuary,  and  sent  my  children  into, 
captivity  among  the  nations  of  the  world ! '  "    He  is  described 
as  praying,  and  wearing  phylacteries,  and  as  having  a  special 
place  for  weeping.    "  Before  the  destruction  of  the  Temple  the 
Holy  One  played  with  leviathan,  but  since  the  destruction  of 
the  Temple,  He  plays  with  it  no  more.     In  the  hour  that  the 
Holy  One   remembers   His   children   who   are  dwelling  with 
suffering  among  the  nations,  He  lets  two  tears  fall  into  the 
Great  Ocean,  the  noise  of  which  is  heard  from  one  end  of  the 
world  to  the  other,  and  this  is  an  earthquake."     It  is  further 
said  that  He  "  braided   the   hair  of  Eve,"  and  "  shaved   the 
head  of  Sennacherib."     He  is  represented  as  keeping  school, 
and  teaching  the  sages.     To  this  school  the  devils  come,  es- 
pecially Aschmedai,  the  king  of  the  devils.     In  the  discussions 
that  take  place,  God  is  said  to  be  sometimes  overcome  by  the 
wiser  Rabbis. 


TRANSLATOR'S    INTRODUCTION  33 

The  question  of  the  Messiah  is  often  brought  forward.  *'  The 
tradition  of  the  school  of  Elijah  is,  that  the  world  is  to  stand 
six  thousand  years,  two  thousand  years  confusion,  two  thou- 
sand years  the  Law,  and  two  thousand  years  the  days  of  the 
Messiah."  It  is  further  said  that  the  time  for  the  coming  of 
the  Messiah  is  expired.  "  Rav  says  the  appointed  times  are 
long  since  past."  The  Jerusalem  Talmud  relates  that  "it  hap- 
pened once  to  a  Jew,  who  was  standing  ploughing,  that  his 
ox  lowed  before  him.  An  Arab  was  passing,  and  heard  its 
voice.  He  said  '  O  Jew !  O  Jew  !  unyoke  thine  ox,  and  loose 
thy  ploughshare,  for  the  Temple  is  desolate.'  It  lowed  a  second 
time,  and  he  said,  '  O  Jew !  O  Jew !  yoke  thine  ox  and  bind  thy 
ploughshare,  for  King  Messiah  is  born.'  The  Jew  said,  '  What 
is  His  name?'  He  answered  '  Menachem.'  He  asked  again, 
'  What  is  His  father's  name  ?  '  He  said, '  Hezekiah.'  He  asked, 
'  From  whence  is  He  ?  '  He  replied,  '  From  the  royal  palace  of 
Bethlehem  Judah.'  The  Jew  then  went  and  saw  him ;  but  when 
he  went  again,  the  mother  told  him  '  that  the  winds  had  borne 
the  child  away.' "  The  Babylon  Talmud  further  states  that 
"  Rabbi  Joshua,  the  son  of  Levi,  found  Elijah  standing  at  the 
door  of  the  cave  of  Rabbi  Simeon  ben  Yochai,  and  said  to  him, 
'Shall  I  reach  the  world  to  come?'  He  answered,  'If  this 
Lord  will.'  Rabbi  Joshua,  the  son  of  Levi,  said,  '  I  see  two, 
but  I  hear  the  voice  of  three.'  He  also  asked,  '  When  will 
Messiah  come?'  Elijah  answered,  'Go  and  ask  Himself.' 
Rabbi  Joshua  then  said,  '  Where  does  he  sit  ? '  '  At  the  gate 
of  Rome.'  'And  how  is  he  known?'  'He  is  sitting  among 
the  poor  and  sick,  and  they  open  their  wounds,  and  bind  them 
up  again  all  at  once :  but  he  opens  only  one,  and  then  he  opens 
another,  for  he  thinks,  Perhaps  I  may  be  wanted,  and  then  I 
must  not  be  delayed.'  Rabbi  Joshua  went  to  him,  and  said, 
'  Peace  be  upon  thee,  my  Master,  and  my  Lord.'  He  answered, 
'  Peace  be  upon  thee,  son  of  Levi.'  The  Rabbi  then  asked  him, 
'When  will  my  Lord  come?'  He  answered,  'To-day'"  (Ps. 
xcv.  7).  It  is  said  that  "  the  bones  of  those  who  reckon  the  ap- 
pointed time  of  the  Messiah  must  burst  assunder."  Again, 
however,  it  is  said  that  "  Elias  told  Rabbi  Judah,  the  brother  of 
the  pious  Rabbi  Salah,  that  the  world  would  not  stand  less  than 
eighty- five  years  of  Jubilee,  and  in  the  last  year  of  Jubilee 
the  son  of  David  will  come."  It  is  further  stated  that  there 
3 


34  TRANSLATOR'S   INTRODUCTION 

are  first  to  be  the  wars  of  the  Dragon,  and  of  Gog  and  Magog ; 
and  that  God  will  not  renew  the  earth  until  seven  thousand 
years  are  completed.  The  Rabbis  also  say  that  when  the  Mes- 
siah comes  to  fulfil  the  prophecy  of  riding  upon  an  ass  (Zech. 
ix.  9),  the  ass  shall  be  one  of  "an  hundred  colors."  As  for  the 
return  of  the  ten  tribes  to  their  own  land,  the  Talmud  in  some 
places  asserts  it,  and  in  some  places  denies  it.  But  it  is  said 
that  in  the  days  of  the  Messiah  all  the  Gentiles  shall  become 
proselytes  to  the  Jewish  faith.  The  Rabbis  are  divided  as  to 
the  continuance  of  the  Messiah;  some  say  forty  years,  some 
seventy  years,  some  three  generations,  and  some  say  that  He 
will  continue  as  long  as  from  the  creation  of  the  world  or  the 
time  of  Noah  "  up  to  the  present  time."  Others  say  that  the 
kingdom  of  the  Messiah  will  endure  for  thousands  of  years, 
as  "  when  there  is  a  good  government  it  is  not  quickly  dis- 
solved." It  is  also  said  that  He  shall  die,  and  His  kingdom  de- 
scend to  His  son  and  grandson.  In  proof  of  this  opinion 
Isaiah  xlii.  4  is  quoted :  "  He  shall  not  fail,  nor  be  discouraged, 
till  He  have  set  judgment  in  the  earth."  The  lives  of  men  will 
be  prolonged  for  centuries :  "  He  will  swallow  up  death  in 
victory"  (Is.  xxv.  8)  ;  and  "the  child  shall  die  an  hundred 
years  old  "  (Is.  lxv.  20).  The  Talmud  applies  the  former  verse 
to  Israel,  the  latter  verse  to  the  Gentiles.  The  men  of  that 
time  will  be  two  hundred  ells  high.  This  is  said  to  be  proved 
by  the  word  "upright"  (Lev.  xxvi.  13),  "upright"  being 
applied  to  the  supposed  height  of  man  before  the  fall.  "  More- 
over the  light  of  the  moon  shall  be  as  the  light  of  the  sun ;  and 
the  light  of  the  sun  shall  be  sevenfold,  as  the  light  of  seven 
days"  (Is.  xxx.  26).  The  land  of  Israel  will  produce  cakes 
and  clothes  of  the  finest  wool.  The  wheat  will  grow  on  Leb- 
anon as  high  as  palm-trees ;  and  a  wind  will  be  sent  from  God 
to  reduce  it  to  fine  flour  for  the  support  of  those  who  gather 
it;  as  it  is  said  "with  the  fat  of  kidneys  of  wheat"  (Deut. 
xxxii.  14).  Each  kidney  will  be  as  large  as  "the  kidneys  of 
the  fattest  oxen."  To  prove  that  this  is  nothing  wonderful, 
an  account  is  given  of  a  rape  seed  in  which  a  fox  once  brought 
forth  young.  These  young  ones  were  weighed,  and  found  to 
be  as  heavy  as  sixty  pounds  of  Cyprus  weight.  Lest  these 
statements  should  be  thought  a  contradiction  of  the  verse 
"There  is  no  new  thing  under  the  sun"   (Eccles.  i.  9),  the 


TRANSLATOR'S    INTRODUCTION  35 

Rabbis  say  that  it  is  just  like  the  growth  of  mushrooms,  toad- 
stools, and  the  delicate  mosses  on  the  branches  of  trees.  Grapes 
will  also  grow  most  luxuriantly;  and  in  every  cluster  there 
will  be  thirty  jars  of  wine.  Jerusalem  will  be  built  three  miles 
high ;  as  it  is  written,  "  It  shall  be  lifted  up  "  (Zech.  xiv.  10). 
The  gates  of  the  city  will  be  made  of  pearls  and  precious  stones, 
thirty  ells  high  and  thirty  ells  broad.  A  disciple  of  the  Rabbis 
once  doubted  whether  precious  stones  could  be  found  so  large ; 
and  shortly  afterward,  he  saw  an  angel  with  similar  stones,  as 
he  was  out  at  sea.  On  his  return  to  land  he  related  what  he 
had  seen  to  Rabbi  Jochanan.  Whereupon  the  Rabbi  said, 
"  Thou  fool,  if  thou  hadst  not  seen,  thou  hadst  not  believed ; 
thou  mockest  the  words  of  the  wise."  He  then  "  lifted  up  his 
eyes  upon  him,  and  he  was  made  an  heap  of  bones." 

Said  R.  Samuel,  the  son  of  Nachman,  R.  Jochanan  ..id, 
"  Three  shall  be  called  by  the  name  of  the  Holy  One ;  blessed 
be  He."  And  these  are  the  Righteous,  the  Messiah,  and  Jeru- 
salem. The  Righteous,  as  is  said  (Is.  xliii.  7).  The 
Messiah,  as  it  is  written  ( Jer.  xxiii.  6)  :  "  And  this  is 
His  name  whereby  he  shall  be  called,  THE  LORD  OUR 
RIGHTEOUSNESS."  Jerusalem,  as  it  is  written  (Ezek. 
xlviii.  35)  :  "  It  was  round  about  eighteen  thousand  measures: 
and  the  name  of  the  city  from  that  dav  shall  be  The  LORD  is 
THERE." 

In  the  later  editions  of  the  Talmud  the  allusions  to  Christ 
and  Christianity  are  few  and  cautious,  compared  with  the 
earlier  or  unexpurgated  copies.  The  last  of  these  was  pub- 
lished at  Amsterdam  in  1645.  In  them  our  Lord  and  Saviour 
is  "  that  one,"  "  such  an  one,"  "  a  fool,"  "  the  leper,"  "  the 
deceiver  of  Israel,"  etc.  Efforts  are  made  to  prove  that  He  is 
the  son  of  Joseph  Pandira  before  his  marriage  with  Mary.  His 
miracles  are  attributed  to  sorcery,  the  secret  of  which  He 
brought  in  a  slit  in  His  flesh  out  of  Egypt.  His  teacher  is 
said  to  have  been  Joshua,  the  son  of  Perachiah.  This  Joshua 
is  said  to  have  afterward  excommunicated  him  to  the  blast  of 
400  rams'  horns,  though  he  must  have  lived  seventy  years  be- 
fore His  time.  Forty  days  before  the  death  of  Jesus  a  witness 
was  summoned  by  public  proclamation  to  attest  His  innocence, 
but  none  appeared.  He  is  said  to  have  been  first  stoned,  and 
then  hanged  on  the  eve  of  the  Passover.     His  disciples  are 


36         TRANSLATOR'S  INTRODUCTION 

called  heretics,  and  opprobrious  names.  They  are  accused  of 
immoral  practices;  and  the  New  Testament  is  called  a  sinful 
book.  The  references  to  these  subjects  manifest  the  most 
bitter  aversion  and  hatred. 

The  Rabbis  have  laid  down  thirteen  rules  for  the  interpre- 
tation of  the  Talmud.  These  rules  form  their  system  of  logic. 
They  are  as  follows: 

(i.)  "  Light  and  heavy,"  an  argument  from  the  less  to  the 
greater.  An  example  is  furnished  in  the  case  of  Miriam  ( Num. 
xii.  14).  "  If  her  father  had  but  spit  in  her  face,  should  she 
not  be  ashamed  seven  days  ?  let  her  be  shut  out  from  the  camp 
seven  days,  and  after  that  let  her  be  received  in  again."  The 
argument  is  here  drawn  from  the  conduct  of  man,  the  less,  to 
that  of  God,  the  greater.  The  owner  of  an  ox  is  also  fined 
more  for  his  beast  if  it  gores  his  neighbor's  beast  than  if  it  eats 
his  neighbor's  corn ;  since  the  tooth  only  means  sustenance  for 
the  stomach,  but  the  horn  means  mischief. 

(2.)  "  Equality,"  an  argument  from  the  similarity  or  iden- 
tity of  words  and  impressions.  An  example  is  furnished  in 
Deut.  xv.  12:  "  If  thy  brother,  an  Hebrew  man,  or  an  Hebrew 
woman,  be  sold  unto  thee,  and  serve  thee  six  years,  then  in  the 
seventh  year  thou  shalt  let  him  free  from  thee."  In  the  18th 
verse,  when  this  law  is  again  referred  to,  the  man  only  is 
mentioned ;  but  as  the  woman  was  mentioned  in  the  former 
verse,  it  is  concluded  that  the  law  applies  equally  to  both. 

(3.)  "  The  building  of  the  father,"  an  argument  from  the 
statements  in  (a)  one  place  in  the  Law  to  other  passages,  which 
are  similar.  An  example  is  furnished  in  Exod.  xii.  16,  where 
servile  work  is  forbidden  during  the  feast  of  unleavened  bread, 
and  the  conclusion  is  drawn  that  servile  work  is  equally  for- 
bidden in  all  festivals  of  the  same  nature.  This  mode  of  argu- 
ment is  also  applied  to  (b)  two  places  in  the  Law,  where  one 
place  refers  to  the  general  proposition,  and  another  to  par- 
ticulars arising  out  of  it.  An  example  is  furnished  in  Lev. 
xv.  1,  where  a  man  with  an  issue  is  unclean,  but(  in  the  4th 
verse  this  uncleanness  is  limited  to  his  bed  and  his  seat. 

(4.)  "  Universal  and  particular."  Where  there  is  a  general 
and  a  special  statement,  the  special  binds  the  general.  An 
example  is  furnished  in  Lev.  i.  2:  "  If  any  man  of  you  bring 
an  offering  unto  the  Lord,  ye  shall  bring  your  offering  of  the 


TRANSLATOR'S    INTRODUCTION  37 

cattle,  even  of  the  herd  and  of  the  flock."  Cattle  (in  the  He- 
brew Behemah)  includes  both  wild  and  tame.  The  special 
terms  "  herd  "  and  "  flock  "  limit  the  offering  to  domesticated 
animals. 

(5.)  "  Particular  and  universal,"  or  argument  from  the 
special  to  the  general.  An  example  is  furnished  in  Deut.  xxii. 
1 :  "  Thou  shalt  not  see  thy  brother's  ox  or  his  sheep  go 
astray:  thou  shalt  in  any  case  bring  them  again  unto  thy 
brother."  In  the  3d  verse,  it  is  further  commanded  to  restore 
"  all  lost  things  of  thy  brother's."  Hence  it  is  concluded,  not 
only  his  ox  or  his  sheep,  but  that  everything,  which  he  has  lost 
is  to  be  restored  to  him. 

(6.)  "  Universal,  particular  and  universal."  Where  there  are 
two  universal  statements  with  a  particular  statement  between, 
the  particular  limits  the  universals.  An  example  is  furnished 
in  Deut.  xiv.  26,  where,  speaking  of  the  application  of  the 
second  tithe,  it  is  said,  "  Thou  shalt  bestow  that  money  for 
whatsoever  thy  soul  lusteth  after;  for  oxen,  or  for  sheep,  or 
for  wine,  or  for  strong  drink,  or  for  whatsoever  thy  soul  de- 
sireth."  The  special  limitation,  between  the  two  universal 
permissions,  is  to  productions  of  the  land  of  Canaan. 

(7.)  "  The  general  that  requires  the  special,  and  the  special 
that  requires  the  general."  An  example  is  furnished  in  Lev. 
xvii.  13:  "Whatsoever  man  .  .  .  hunteth  and  catcheth 
any  beast  or  fowl  that  may  be  eaten,  he  shall  even  pour  out  the 
blood  thereof,  and  cover  it  with  dust."  The  word  "  cover  " 
or  "  hide  "  is  again  used  in  Gen.  xviii.  17:  "  Shall  I  hide  from 
Abraham  that  thing  which  I  shall  do?"  The  conclusion  is 
drawn,  that  cover  is  restricted  to  the  blood  being  hidden  under 
dust,  and  not  put  in  any  vessel.  Again  (Exod.  xiii.  2)  : 
"  Sanctify  unto  me  all  the  first-born ;  whatever  openeth  the 
womb  among  the  children  of  Israel,  both  of  man  and  beast, 
it  is  mine."  From  this  verse  females  might  be  included  with 
males.  Reference  is  made  to  Deut.  xv.  19,  where  it  is  found 
"  All  the  firstling  males."  Still  it  is  obscure,  when  there  are 
firstling  females,  about  the  males  born  afterward.  Reference 
is  made  to  Exod.  xxxiv.  19:  "  All  that  openeth  the  matrix  is 
mine."  Here  all  first-born  are  allowed.  This,  however,  is  too 
general,  and  it  is  again  restricted  by  the  word  males.  And  as 
this  is  too  general,  it  is  again  restricted  by  "  all  that  openeth 
the  matrix." 


38  TRANSLATOR'S   INTRODUCTION 

(8.)  "  Whatsoever  is  taught  in  general  and  something  special 
is  mentioned — it  is  mentioned  to  strengthen  the  general  rule." 
An  example  is  furnished  in  Lev.  xx.  2,  where  the  worship  of 
Moloch  is  forbidden,  and  the  penalty  for  the  sin  is  death.  The 
conclusion  drawn  is,  that  such  mention  of  a  special  form  of 
idolatry  confirms  the  prohibition  of  all  idolatry. 

(9.)  "  When  there  is  a  general  rule  and  also  an  exception — 
the  exception  lightens  and  does  not  aggravate."  An  example 
is  furnished  in  the  command  (Exod.  xxi,  12),  "He  that 
smiteth  a  man  so  that  he  die,  he  shall  surely  be  put  to  death." 
The  exception  is,  "  Whoso  killeth  his  neighbor  ignorantly " 
(Deut.  xix.  4,  5),  "he  can  flee  to  one  of  the  cities  of  refuge." 
(10.)  "  When  there  is  a  general  rule,  and  an  exception  not 
agreeing  with  the  general  rule,  the  exception  both  lightens  and 
aggravates."  An  example  is  furnished  from  the  plague  of 
leprosy  (Lev.  xiii.  3)  when  the  hair  is  turned  white.  Tho  head 
and  beard  are  excepted  (29th  verse)  lest  there  be  gray  hairs 
— this  lightens.  But  if  on  the  head  and  beard  there  be  "yel- 
low thin  hair,"  it  is  a  dry  scall — this  aggravates. 

(11.)  "When  there  is  an  exception  from  a  general  rule  to 
establish  a  new  matter — the  new  matter  cannot  be  brought 
under  the  general  rule  again,  unless  it  be  mentioned  in  the 
text."  An  example  is  furnished  from  the  eating  of  holy  things 
(Lev.  xxii.  10-13).  The  priest,  any  soul  bought  with  his 
money,  and  he  that  is  born  in  his  house,  may  eat  of  it.  This 
is  the  general  rule.  If  the  priest's  daughter  be  married  to  a 
stranger,  she  may  not  eat  of  them.  This  is  the  exception.  This 
exception  would  have  remained  if  she  continued  married  to  a 
stranger,  or  had  a  child,  or  had  not  returned  to  her  father's 
house.  Therefore  a  new  law  is  provided,  that  in  the  event  of 
none  of  these  things  happening,  she  may  again  eat  of  the  holy 
things. 

(12.)  "  Things  that  teach  from  the  subject,  and  things  that 
teach  from  the  end."  An  example  is  furnished  from  the 
eighth  commandment,  "  Thou  shalt  not  steal."  This  law,  if 
applied  to  man-stealing  or  kidnapping,  implies  capital  punish- 
ment. The  reason  given  is  from  its  following  "  Thou  shalt 
do  no  murder,"  and  "  Thou  shalt  not  commit  adultery  " — two 
laws  which,  if  violated,  entailed  death.  The  second  part  of 
this  rule  applies  to  things  that  teach  from  the  end.    What  is 


TRANSLATOR'S   INTRODUCTION  30 

meant  by  the  end  is  a  matter  of  dispute.  Some  say  it  means 
the  final  cause  of  logicians.  Others  say  it  means  something 
in  the  end  or  conclusion  of  the  law  itself.  If  it  be  the  latter, 
an  example  is  furnished  from  the  case  of  the  leprous  house 
(Lev.  xiv.  45):  "And  he  shall  break  down  the  house,  th'e 
stones  of  it,  and  the  timber  thereof,  and  all  the  mortar  of  the 
house."  These  directions  teach  that  houses  made  of  mud  are 
excepted. 

(13.)  "  When  two  texts  contradict  each  other,  until  a  third 
be  found  to  decide  between  them."  An  example  is  furnished 
in  Gen.  i.  1 :  "  In  the  beginning  God  created  the  heaven  and 
the  earth."  It  is  again  written,  Gen.  ii.  4,  "  In  the  day  that 
the  Lord  made  the  earth  and  the  heavens."  The  question  now 
arises,  Which  did  He  make  first?  The  answer  is  found  in 
Isaiah  xlviii.  13 :  "  Mine  hand  also  hath  laid  the  foundation 
of  the  earth,  and  My  right  hand  hath  spanned  the  heavens." 
The  conclusion  is  drawn  that  He  made  both  at  once.  Another 
instance  is  the  discrepancy  in  the  census  of  Israel.  In  2  Sam. 
xxiv.  9,  the  number  stated  is  eight  hundred  thousand.  In  1 
Chron.  xxi.  5,  the  number  is  said  to  have  been  "  eleven  hun- 
dred thousand."  The  difference  of  three  hundred  thousand  is 
accounted  for  by  referring  to  1  Chron.  xxvii.  1,  where  it  is  safd 
that  twenty-four  thousand  served  the  king  every  month.  These 
men,  when  multiplied  by  the  months,  make  two  hundred  and 
eighty-eight  thousand.  And  the  twelve  thousand  which 
waited  upon  the  twelve  captains  raise  the  number  to  three 
hundred  thousand,  the  amount  required  to  reconcile  the  two 
statements. 

In  reading  the  following  tracts  it  should  be  borne  in  mind 
that  the  meaning  in  many  places  is  more  implied  than  ex- 
pressed.6 Often  an  idea  is  taken  for  granted,  which  patient 
continuance  in  reading  can  alone  bring  to  light.  The  subjects 
to  which  these  tracts  refer  should  first  be  studied  in  the  Bible ; 
because  after  such  study  the  restless  subtlety  of  the  Rabbis  in 
"  binding  heavy  burdens  on  men's  shoulders "  can  be  more 
fully  discerned.  It  is  desirable  to  look  on  these  writings  from 
this  point  of  observation ;  just  as  on  some  mountain  top  one 

*  The  expression  "  they  "  is  often  used  context.    So  again  with  the  use  of  "  he." 
in    the    phraseology   of   the   Talmud    to  In  such  cases  the  expression  "  he  "  gen- 
denote  either  certain  officials  or  else  the  erally  refers  to  the  decision  on  a   par- 
sages  and  men  of  authority.    The  exact  ticular  occasion, 
reference  can  only  be  gathered  from  the 


4o  TRANSLATOR'S    INTRODUCTION 

looks  not  only  at  the  gold  which  the  morning  sun  pours  on 
grass  and  flower,  but  also  on  the  deep  valley  where  the  shadows 
still  rest,  that  one  may  the  more  sensibly  feel  how  glorious 
the  sun  is.  The  whole  theory  of  this  second,  or  Oral  Law,  has 
arisen  from  inattention  to  the  express  statement  of  Moses: 
"These  words  (the  ten  commandments)  the  Lord  spake  unto 
all  your  assembly  in  the  mount  out  of  the  midst  of  the  fire,  of 
the  cloud,  and  of  the  thick  darkness,  with  a  great  voice:  and 
he  added  no  more"  (Deut.  v.  22).  And  it  tends  to  nullify 
the  declaration  of  the  Targum  of  Jonathan  Ben  Uzziel,  "  For 
unto  us  a  child  is  born,  unto  us  a  son  is  given;  and  he  has 
taken  the  law  upon  himself  to  keep  it "  (Isaiah  ix.  6). 

In  concluding  this  introduction  it  is  perhaps  well  to  glance 
briefly  at  the  age  in  which  the  Talmud  grew  to  its  present 
state.  It  was  a  period  of  great  activity  and  thought.  Old 
systems  of  debasing  superstition  were  breaking  up  and  passing 
away.  A  new  faith  had  arisen  to  regenerate  man.  The  five 
centuries  which  followed  the  appearing  of  our  Saviour  in  this 
world  were  filled  with  religious  and  political  events  which 
still  make  their  vibrations  felt.  From  the  destruction  of  Jeru- 
salem and  the  overthrow  of  the  Jewish  polity,  an  impulse  was 
given  to  those  political  changes  which  have  since  gone  on  with- 
out intermission  among  the  nations  of  the  earth.  From  the 
overthrow  of  the  Jewish  Temple  an  impulse  was  given  to  re- 
ligious earnestness  which,  often  from  wrong,  often  from  right 
motives,  has  increased,  and  will  increase,  as  the  great  consum- 
mation draws  nigh. 

While  the  Rabbis  were  laboring  at  their  gigantic  mental 
structure,  while  generation  after  generation  of  their  wisest 
and  most  patriotic  men  were  accumulating  materials  to  build 
the  tower  which  became  a  beacon  to  their  countrymen  for  all 
time,  the  Christian  Church  was  not  idle.  By  their  writings 
and  eloquence  the  Fathers  were  gathering  the  treasures  of 
patristic  lore  which  have  descended  to  us.  While  Rabbis  were 
discoursing  in  the  synagogues  of  Tiberias  and  Babylon, 
Christian  orators  were  preaching  in  the  basilicas  of  Constanti- 
nople and  Rome.  They  have  all  gone  from  this  mortal  scene. 
But  their  thoughts  are  handed  down,  so  that  we  may  converse 
with  them,  though  they  are  no  longer  on  earth.  We  can  hear 
their  wisdom — we  can  see  their  errors — we  can  almost  fancy 


TRANSLATOR'S   INTRODUCTION  41 

we  behold  their  forms — so  that,  being  dead,  they  yet  speak. 
Since  they  ceased  from  their  labors  empires  have  risen  and 
fallen,  countless  millions  of  our  race  have  vanished  into  eter- 
nity, and  left  their  bodies  to  moulder  into  dust.  But  their 
teachings  still  live  on,  to  influence  immortal  souls  for  weal  or 
woe.  Doubtless  their  departures  from  the  Word  of  God  pre- 
pared a  way  and  furnished  matter  for  the  numerous  heresies 
and  lawless  deeds  which  form  a  great  portion  of  the  history  of 
mankind.  From  their  errors  sprang  at  least  in  part  the  Koran. 
This  and  kindred  themes,  however,  open  up  an  interminable 
vista,  leading  us  away  from  the  Talmud  itself.  It  is  better 
now  to  conclude  this  introduction.  And  with  what  more  suit- 
able words  can  1  close  than  with  those  drawn  from  the  wisdom 
of  the  Fathers  ?  "  It  is  not  incumbent  upon  thee  to  complete 
the  work :  neither  art  thou  free  to  cease  from  it.  If  thou  hast 
studied  the  law,  great  shall  be  thy  reward ;  for  the  Master  of 
thy  work  is  faithful  to  pay  the  reward  of  thy  labor :  but  know 
that  the  reward  of  the  righteous  is  in  the  world  to  come." 


SELECTIONS    FROM    THE   TALMUD 


ON   BLESSINGS 

Recitation  of  the  Shemah — Blessings — Rabbi  Gamaliel — Exemptions  from 
the  Recitation— Prayers — Differences  Between  the  Schools  of  Sham- 
mai  and  Hillel — Reverence  for  the  Temple. 

CHAPTER  I 


I.  "  From  what  time  do  we  recite  the  Shemah 1  in  the 
evening  ?  "  "  From  the  hour  the  priests  2  enter  (the  temple) 
to  eat  their  heave  offerings,  until  the  end  of  the  first  watch."  3 
The  words  of  R.  Eleazar;  but  the  Sages  say  "  until  midnight." 
Rabban  Gamaliel  says,  "  until  the  pillar  of  the  morn  ascend." 
It  happened  that  his  sons  came  from  a  banquet.  They  said 
to  him,  "  we  have  not  yet  said  the  Shemah."  He  said  to  them, 
"  if  the  pillar  of  the  morn  be  not  yet  ascended,  you  are  bound 
to  say  it ;  and  not  only  this,  but  all  that  the  Sages  say,  '  till 
midnight,'  they  command  till  the  pillar  of  the  morn  ascend." 
The  burning  of  the  fat  and  members  they  command  "  till  the 
pillar  of  the  morn  ascend."  And  all  offerings,  which  must  be 
eaten  the  same  day,  they  command  "  till  the  pillar  of  the  morn 
ascend."  If  so,  why  do  the  Sages  say  "  until  midnight "  ? 
"  To  withhold  man  from  transgression." 


1  "  Hear,  O  Israel,  the  Lord  our  God 
is  one  Lord,"  etc.  (Deut.  vi.  4-9,  xi. 
13-21;  Num.  xv.  37-4i)-  Evening  prayer 
might  be  said  after  12.30  p.m.  (Acts  x. 
o.)  It  is  abundantly  evident  from  the 
Zohar  that  the  ancient  Jews  understood 
that  in  the  Shemah  there  was  a  confes- 
sion of  the  doctrine  of  the  Trinity  in 
unity  —  three  Persons  in  One  God. 
"  Hear,  O  Israel:  Jehovah  our  God  is 
one  Jehovah.  By  the  first  name  in  this 
sentence,  Jehovah,  is  signified  God  the 
Father,  the  Head  of  all  things.  By  the 
next  words,  our  God,  is  signified  God 
the  Son,  the  fountain  of  all  knowledge; 
and  by  the  second  Jehovah,  is  signified 


God  the  Holy  Ghost,  proceeding  of  them 
both;  to  all  which  is  added  the  word 
One,  to  signify  that  these  three  are  In- 
divisible. But  this  mystery  shall  not  be 
revealed  until  the  coming  of  Messiah." 
The  Zohar  gives  also  an  imperfect  illus- 
tration of  this  great  Truth,  by  saying 
that  the  Trinity  in  unity  is  like  the 
human  voice,  which  is  composed  of 
three  elements — warmth,  air,  and  va- 
por." 

8  Priests  who  were  legally  unclean. 
(Lev.  xxii.  7.) 

"The  Mishna  begins  the  night  at  6 
p.m.,  and  divides  it  into  three  watches 
of  four  hours  each. 


43 


44  THE  TALMUD 

2.  "  From  what  time  do  we  recite  the  Shemah  in  the  morn- 
ing?" When  one  can  discern  betwixt  "  blue  and  white,"  R. 
Eleazar  says  "  betwixt  blue  and  leek  green."  And  it  may  be 
finished  "  until  the  sun  shine  forth."  R.  Joshua  says  "  until 
the  third  hour."4  For  such  is  the  way  of  royal  princes  to 
rise  at  the  third  hour.  He  who  recites  Shemah  afterward 
loses  nothing.     He  is  like  a  man  reading  the  Law. 

3.  The  school  of  Shammai  say  that  in  the  evening  all  men 
are  to  recline  when  they  recite  the  Shemah ;  and  in  the  morn- 
ing they  are  to  stand  up ;  for  it  is  said,  "  when  thou  liest  down 
and  when  thou  risest  up."  5  But  the  school  of  Hillel  say,  that 
every  man  is  to  recite  it  in  his  own  way ;  for  it  is  said,  "  when 
thou  walkest  by  the  way."  6  If  so,  why  is  it  said,  "  when  thou 
liest  down  and  when  thou  risest  up  "  ?  "  When  mankind 
usually  lie  down,  and  when  mankind  usually  rise  up."  R.  Tar- 
phon  said,  "  I  came  on  the  road,  and  reclined  to  recite  the 
Shemah  according  to  the  words  of  the  school  of  Shammai, 
and  I  was  in  danger  of  robbers."  The  Sages  said  to  him, 
"  thou  wast  guilty  against  thyself,  because  thou  didst  trans- 
gress the  words  of  the  school  of  Hillel." 

4.  In  the  .morning  two  blessings  are  said  before  (the 
Shemah),  and  one  after  it ;  and  in  the  evening  two  blessings 
before  and  two  after  it,  one  long  and  one  short.7  Where  the 
(Sages)  have  said  to  lengthen,  none  is  allowed  to  shorten ;  and 
to  shorten  none  is  allowed  to  lengthen :  to  close,  none  is  al- 
lowed not  to  close ;  not  to  close,  none  is  allowed  to  close. 

5.  We  commemorate  the  departure  from  Egypt  at  night; 
said  R.  Eleazar,  son  of  Azariah,  "  truly  I  am  a  son  of  seventy 
years,  and  was  not  clear  that  thou  shouldst  say  the  departure 
from  Egypt  at  night  until  the  son  of  Zoma  expounded,  '  that 
thou  mayest  remember  the  day  when  thou  earnest  forth  out 
of  the  land  of  Egypt  all  the  days  of  thy  life ; ' 8  the  days  of  thy 
life  (are)  days ;  all  the  days  of  thy  life  (include)  the  nights." 
But  the  Sages  say,  "  the  days  of  thy  life  (are)  this  world ;  all 
the  days  of  thy  life  (include)  the  days  of  the  Messiah." 

*  The  Mishna  begins  the  day  at  6  a.m.        with  "Blessed  art  Thou    O  Lord  "; » 
The  third  hour  is  9  a.m.  short    blessing    only    ends    with    these 

*  Deut.  vi.  7.  wor£s- 

s  ibid.  Deut.  xvi.  3. 

*  A    long    blessing    begins    and    ends 


BLESSINGS  45 


CHAPTER  II 


i.  "If  one  who  is  reading  in  the  Law  when  the  time  comes 
for  praying  intends  it  in  his  heart?  "  "  He  is  free."  "  But  if 
not?"  "He  is  not  free."  "At  the  end  of  the  sections  one 
salutes  out  of  respect,  and  responds;  but  in  the  middle  of  a 
section  he  salutes  from  fear,  and  responds."  Such  are  the  words 
of  R.  Mair.  R.  Judah  says,  "  in  the  middle  he  salutes  from 
fear,  and  responds  out  of  respect ;  at  the  end  he  salutes  out  of 
respect,  and  repeats  peace  to  every  man." 

2.  The  intervals  of  the  sections  are  between  the  first  blessing 
and  the  second — between  the  second  and  "  Hear,  O  Israel ; " 
between  "  Hear  "  and  "  it  shall  come  to  pass ;  "  1  between  "  and 
it  shall  come  to  pass  "  and  "  and  he  said ;  " 2  between  "  and 
he  said  "  and  "  it  is  true  and  certain."  3  Said  R.  Judah,  "  be- 
tween '  and  he  said  '  and  '  it  is  true  and  certain,'  none  is  to 
pause."  R.  Joshua,  the  son  of  Korcha,  said,  "  Why  does  the 
(section)  'Hear,'  etc.,  precede  'and  it  shall  come  to  pass'? 
'  That  one  may  take  on  himself  the  kingdom  of  heaven,  before 
he  take  on  himself  the  yoke  of  the  commandments.'  Why 
does  (the  section)  '  and  it  shall  come  to  pass  '  precede  '  and 
he  said  '  ?  Because  '  and  it  shall  come  to  pass  '  may  be  prac- 
tised by  day  and  by  night ; 4  but  '  and  he  said,'  etc.,  only  by 
day."  5 

3.  He  who  recites  the  Shemah  so  as  not  to  be  audible  to 
his  own  ears,  is  legally  free.6  R.  Jose  says  "  he  is  not  legally 
free."  "  If  he  has  said  it  without  grammar  and  pronuncia- 
tion ?  "  R.  Jose  says  "  he  is  legally  free."  R.  Judah  says  "  he 
is  not  legally  free."  "  If  he  said  it  irregularly?  "  "  He  is  not 
legally  free."  "  In  recitation  he  mistook  ?  "  "  He  must  re- 
commence from  the  place  where  he  mistook  " 

4.  Laborers  may  recite  the  Shemah  on  he  top  of  a  tree, 
or  of  a  wall,  but  they  are  not  allowed  to  do  so  with  the  prayer.7 

5.  A  bridegroom  is  exempted  from  reciting  the  Shemah 
on  the  first  night  of  marriage,  and,  even  until  the  expiration 

1  Deut.  xi.  13-21.  •  When    the    expressions    "  free  "    or 

1  Num.  xv.  37-41.  "  not  free  "  are  used,  they  refer  to  the 

•  Because   in   Jer.   x.    10  it  is  written,  decisions  of  the  Levitical  Law.     So  also 
"  Put  the  Lord  is  the  true  God,"  etc.  is  it   with  the   expressions  "  clean  "  or 

•  Deut.  xi.  19.  "  unclean." 

•  Because  it  says,  "  that  ye  may  look  7  I.e.,    the    eighteen    blessings    called 
upon  it,"  i.e.,  the  fringe.    Num.  xv.  39.  "  Amidah." 


46  THE  TALMUD 

of  the  Sabbath  if  the  marriage  be  not  complete.  It  happened 
that  Rabban  Gamaliel  recited  on  the  first  night.  His  disciples 
said  to  him,  "  hast  thou  not  taught  us,  our  master,  that  a  bride- 
groom is  exempted  from  reciting  Shemah  on  the  first  night?  " 
He  said  to  them,  "  I  will  not  hear  you,  to  deprive  myself  of 
the  yoke  of  the  kingdom  of  heaven  even  one  hour." 

6.  He  (R.  Gamaliel)  bathed  on  the  first  night  of  his  wife's 
death.  His  disciples  said  to  him,  "  hast  thou  not  taught  us, 
our  master,  that  a  mourner  is  forbidden  to  bathe  ?  "  He  said 
to  them,  "  I  am  not  like  all  other  men ;  I  am  infirm." 

7.  When  his  slave  Tabbi  died,  he  received  visits  of  con- 
dolence. His  disciples  said  to  him,  "  hast  thou  not  taught  us, 
our  master,  that  visits  of  condolence  are  not  to  be  received 
for  slaves  ?  "  He  said  to  them,  "  my  slave  Tabbi  was  not  like 
all  other  slaves,  he  was  upright." 

8.  The  bridegroom  who  wishes  to  recite  the  Shemah  on 
the  first  night  may  recite  it.  R.  Simeon,  the  son  of  Gamaliel, 
said,  "  not  every  one  who  wishes  to  affect  the  pious  reputation 
can  affect  it." 


CHAPTER   III 

1.  He  whose  dead  lies  before  him  is  exempted  from  reciting 
the  Shemah, — from  the  prayer, — and  from  the  phylacteries.1 
Those  who  carry  the  bier,  and  those  who  relieve  them,  and 
those  who  relieve  the  relief, — those  who  go  before  the  bier, 
and  those  who  follow  it,  who  are  required  for  the  bier,  are 
exempted  from  reciting  the  Shemah.  But  those  not  required 
for  the  bier  are  bound  to  recite  it.  Both  (parties)  are  exempted 
from  the  prayer. 

2.  When  they  have  buried  the  dead,  and  return,  if  they 
have  time  to  begin  and  end  (the  Shemah)  before  they  reach 
the  rows  (of  mourners),  they  must  begin :  if  not,  they  must  not 
begin.  Of  those  standing  in  the  rows  the  inner  (mourners) 
are  exempt,  but  the  outer  ones  are  bound  to  recite  the  Shemah. 

3.  Women,  slaves,  and  children,  are  exempt  from  reciting 
the  Shemah,  and  also  from  the  phylacteries ;  but  they  are 

1  Phylacteries  consist  of  texts  of  inclosed  in  a  leather  box.  They  are 
Scripture  (Exod.  xiii.  2-10,  11-17;  Deut.  bound  by  thongs  round  the  left  arm 
v'-  4'9>  13-22)  written  on  parchment  and       and  forehead. 


BLESSINGS  47 

bound  in  the  prayer,  the  sign  on  the  door-post,  and  the  bless- 
ing after  food. 

4.  A  man  in  his  legal  uncleanness  is  to  meditate  in  his 
heart  on  the  (Shemah),  but  he  is  not  to  bless  before,  or  after 
it.  After  his  food  he  blesses,  but  not  before  it.  R.  Judah 
says  "  he  blesses  both  before  and  after  it." 

If  one  stand  in  prayer,  and  recollect  that  he  is  in  his  un- 
cleanness, he  is  not  to  pause,  but  to  shorten  (the  prayer).  If 
he  has  gone  down  into  the  water  (to  bathe),2  and  can  go  up, 
dress,  and  recite  the  Shemah  before  the  sun  shines  forth,  he 
is  to  go  up,  dress,  and  recite  it.  But  he  is  not  to  cover  himself 
with  foul  water  or  with  water  holding  matter  in  solution  un- 
less he  has  poured  clean  water  to  it.  "  How  far  is  he  to  keep 
from  foul  water,  or  excrement  ?  "     "  Four  cubits." 

6.  A  man  in  his  uncleanness  with  a  running  issue,  a  woman 
in  her  uncleanness,  during  separation,  and  she  who  perceives 
the  need  of  separation,  require  the  bath.  But  R.  Judah  "  ex- 
empts them." 

CHAPTER  IV 

1.  The  morning  prayer  may  be  said  till  noon.  R.  Judah 
says  "  until  the  fourth  hour."  The  afternoon  prayer  until 
the  evening.  R.  Judah  says  "  until  half  the  afternoon."  The 
evening  prayer  has  no  limit,  and  the  additional  prayers  may 
be  said  all  day.     R.  Judah  says  "  until  the  seventh  hour." 

2.  R.  Nechooniah,  son  of  Hakanah,  used  to  pray  when  he 
entered  the  lecture-room,  and  when  he  went  out  he  said  a 
short  prayer.  The  (Sages)  said  to  him,  "  what  occasion  is 
there  for  this  prayer?"  He  said  to  them,  "when  I  enter  I 
pray  that  no  cause  of  offence  may  arise  through  me ;  and  when 
I  go  out  I  give  thanks  for  my  lot." 

3.  Rabban  Gamaliel  said,  "  one  must  daily  say  the  eighteen 
prayers."  R.  Joshua  said  "  a  summary  of  the  eighteen."  R. 
Akivah  said,  "  if  his  prayer  be  fluent  in  his  mouth,  he  says  the 
eighteen ;  if  not,  a  summary  of  the  eighteen." 

4.  R.  Eleazar  said,  "  if  one  make  his  prayer  fixed,  his 
prayer  is  not  supplications."  R.  Joshua  said,  "  if  a  man  travel 
in  dangerous  places,  let  him  use  this  short  prayer :   '  Save,  O 

•Lev.  xv.  16. 


48  THE  TALMUD 

Lord,  thy  people,  the  remnant  of  Israel ;  at  every  stage  of  their 
journey  *  let  their  wants  be  before  thee.  Blessed  art  thou,  O 
Lord,  who  hearest  prayers.'  " 

5.  If  one  ride  on  an  ass,  he  must  dismount:  if  he  cannot 
dismount,  he  must  turn  his  face  ;  and  if  he  cannot  turn  his  face, 
he  must  direct  his  heart  toward  the  Holy  of  Holies. 

6.  If  one  be  seated  in  a  ship,  or  in  a  carriage,  or  on  a  raft, 
he  must  direct  his  mind  toward  the  Holy  of  Holies. 

7.  R.  Eleazar,  the  son  of  Azariah,  said  "  the  additional 2 
prayers  are  only  to  be  said  in  a  public  congregation."  But 
the  Sages  say,  "  if  there  be  a  public  congregation,  or  no  pub- 
lic congregation."  R.  Judah  said  in  his  name,  "  in  every 
place,  where  there  is  a  public  congregation,  individuals  are 
exempted  from  additional  prayers." 

CHAPTER  V 

1.  Men  should  not  stand  up  to  pray,  except  with  rever- 
ential head.  The  pious  of  ancient  days  used  to  pause  one 
hour  before  they  began  to  pray,  that  they  might  direct  their 
hearts  to  God.  Though  the  king  salute,  one  must  not  re- 
spond ;  and  though  a  serpent  wind  itself  round  his  heel,  one 
must  not  pause. 

2.  Men  should  mention  the  heavy  rain  in  praying  for  the 
resurrection  of  the  dead  ;  and  entreat  for  rain  in  the  blessing  for 
the  year,  and  "  the  distinction  between  the  Sabbath  and  week- 
day " *  is  to  be  said  in  the  prayer  "  who  graciously  bestows 
knowledge."  2  R.  Akivah  said,  "  the  distinction  between  the 
Sabbath  and  week-day  is  to  be  said  in  a  fourth  prayer  by  itself." 
R.  Eleazar  said,  "  in  the  thanksgivings." 

3.  He  who  says,  "  Thy  mercies  extend  to  a  bird's  nest,"  or, 
"  for  goodness  be  Thy  name  remembered,"  or  he  who  says, 
"  we  give  thanks,  we  give  thanks," 3  is  to  be  silenced.  If  a 
man  pass  up  to  the  ark  (where  the  rolls  of  the  Law  are  kept) 
and  make  a  mistake,  another  must  pass  up  in  his  stead ;  nor 
may  he  in  such  a  moment  refuse.  "  Where  does  he  begin?" 
"  From  the  beginning  of  the  prayer  in  which  the  other  made 
the  mistake." 

1  Or  transgression.  *  Called  "  Chonen  hada'ath." 

*  Called  M usaph.  •  As  if  there  were  two  gods. 

1  Prayer  called  "  Habdelah." 


BLESSINGS  49 

4.  He  who  passes  up  to  the  ark  is  not  to  answer  "  Amen  " 
after  the  priests,  lest  his  attention  be  distracted.  If  no  other 
priest  be  present  but  himself,  he  is  not  to  lift  up  his  hands 
(to  bless  the  congregation).  But  if  he  be  confident  that  he 
can  lift  up  his  hands,  and  then  resume,  he  is  at  liberty. 

5.  If  a  man  pray,  and  make  a  mistake,  it  is  a  bad  sign  for 
him.  If  he  be  a  representative  of  a  congregation,  it  is  a  bad 
sign  for  his  constituents,  for  a  man's  representative  is  like  him- 
self. They  say  of  R.  Hanina,  son  of  Dosa,  that  when  he 
prayed  for  the  sick,  he  used  to  say,  "  this  one  will  live,"  or  "  this 
one  will  die."  The  (Sages)  said  to  him,  "  how  do  you  know  ?  " 
He  said  to  them,  "  if  my  prayer  be  fluent  in  my  mouth,  I  know 
that  he  is  accepted;  but  if  not,  I  know  that  he  is  lost." 


CHAPTER  VI 

1.  "  How  do  we  bless  for  fruit?  "  "  For  fruit  of  a  tree  say, 
'  Who  createst  the  fruit  of  the  wood,'  excepting  the  wine.  For 
wine  say,  '  Who  createst  the  fruit  of  the  vine.'  For  fruits  of 
the  earth  say,  '  Who  createst  the  fruit  of  the  ground,'  except- 
ing the  morsel.  For  the  morsel  say,  '  Who  bringest  forth 
bread  from  the  earth.'  For  vegetables  say, '  Who  createst  the 
fruit  of  the  ground.'  R.  Judah  says,  '  Who  createst  various 
kinds  of  herbs.'  " 

2.  He  who  blessed  the  fruits  of  the  tree  (thus),  "  Who 
createst  the  fruits  of  the  ground  ?  "  "  He  is  free."  And  for 
the  fruits  of  ground  (said),  "  Who  createst  the  fruits  of  the 
wood  ?  "  "  He  is  not  free."  But,  in  general,  if  one  say,  "  (Who 
createst)  everything?"  "  He  is  free." 

3.  For  the  thing  which  groweth  not  from  the  earth,  say, 
"  (Who  createst)  everything."  For  vinegar,  unripe  fruit,  and 
locusts,  say  "  everything."  For  milk,  cheese,  and  eggs,  say 
"  everything."  R.  Judah  says,  "whatever  it  be,  which  had  its 
origin  in  a  curse,  is  not  to  be  blessed." 

4.  If  a  man  have  before  him  many  kinds  of  fruits?  R. 
Judah  says,  "  if  there  be  among  them  of  the  seven  *  kinds,  he 

1  Mentioned  Deut.  viii.  8.    The  Jews  wine.      The    first    fruits    were    always 

make    a    distinction   between    Biccurim,  brought  to  Jerusalem  with  great  pomp 

the   fruits   of   the   soil    in   their    natural  and  display.    The  Talmud  says  that  all 

•tate,   and    Therumoth,   the   fruits    in   a  the  cities  which  were  of  the  same  course 

prepared  state,   such  as  oil,  flour,  and  of  priests  gathered  together  into  one  of 


5° 


THE  TALMUD 


is  to  bless  them."     But  the  Sages  say  "  he  may  bless  which- 
ever of  them  he  pleases." 

5.  "  If  one  blessed  the  wine  before  food  ?  "  "  The  blessing 
frees  the  wine  after  food."  "  If  he  blessed  the  titbit  before 
food  ?  "  "  It  frees  the  titbit  after  food."  "  If  he  blessed  the 
bread  ?  "  "  It  frees  the  titbit."  But  the  blessing  on  the  titbit 
does  not  free  the  bread.  The  school  of  Shammai  say,  "  neither 
does  it  free  the  cookery." 

6.  "  If  several  persons  sit  down  to  eat?  "  "  Each  blesses  for 
himself."  "  But  if  they  recline  together?"  "  One  blesses  for 
all."  "  If  wine  come  to  them  during  food?"  "  Each  blesses 
for  himself."  "  But  if  after  food  ?  "  "  One  blesses  for  all."  He 
also  blesses  for  the  incense,  even  though  they  have  not  brought 
it  till  after  the  repast. 

7.  "  If  they  first  set  salt  food  before  a  man  and  bread  with 
it  ?  "  "  He  blesses  the  salt  food,  which  frees  the  bread,  as  the 
bread  is  only  an  appendage."  The  rule  is,  whenever  there  is 
principal  and  with  it  appendage, — the  blessing  on  the  principal 
frees  the  appendage. 

8.  "If  one  have  eaten  figs,  grapes,  and  pomegranates?" 
"  He  must  say  after  them  three  blessings."  The  words  of 
Rabban  Gamaliel.  But  the  Sages  say,  "  one  blessing — a 
summary  of  the  three."     R.  Akivah  says,  "if  one  have  eaten 


the  cities  which  was  a  priestly  station, 
and  they  lodged  in  the  streets.  In  the 
morning  he  who  was  chief  among  them 
said,  "  Arise,  let  us  go  up  to  Zion  to 
the  House  of  the  Lord  our  God."  An 
ox  went  before  them  with  gilded  horns, 
and  an  olive  crown  was  on  his  head. 
This  ox  was  intended  for  a  peace  offer- 
ing to  be  eaten  by  the  priests  in  the 
court  of  the  sanctuary.  The  pipe  played 
before  the  procession  until  it  ap- 
proached Jerusalem.  When  they  drew 
near  to  the  holy  city,  the  first  fruits 
were  "  crowned  "  and  exposed  to  view 
with  great  ostentation.  Then  the  chief 
men  and  the  high  officers  and  the  treas- 
urers of  the  temple  came  out  to  meet 
them  and  receive  them  with  honor. 
And  all  the  workmen  in  Jerusalem  rose 
up  in  their  shops,  and  thus  they  saluted 
them:    "  O  our  brethren,  inhabitants  of 


such  a  city,  ye  are  welcome."  The  pipe 
played  before  them  till  they  came  to  the 
Temple  Mount.       Everyone,  even  King 


Agrippa  himself,  took  his  basket  upon 
his  shoulder,  and  went  forward  till  he 
came  to  the  court.  Then  the  Levites 
sang,  "  I  will  exalt  thee,  O  Lord,  be- 
cause thou  hast  lifted  me  up,  and  hast 
not  made  my  foes  to  rejoice  over  me  " 
(Ps.  xxx.  1).     While  the  basket  is  still 


on  his  shoulder,  he  says,  "  I  profess 
this  day  to  the  Lord  my  God.  And 
when  he  repeats  the  passage,  "  A  Syrian 
ready  to  perish  was  my  father  "  (Deut. 
xxvi.  3-5),  he  casts  the  basket  down  from 
his  shoulder,  and  keeps  silent  while  the 
priest  waves  it  hither  and  thither  at  the 
southwest  corner  of  the  altar.  The 
whole  passage  of  Scripture  being  then 
recited  as  far  as  the  tenth  verse,  he 
places  the  basket  before  the  altar— he 
worships — and  goes  out.  The  baskets 
of  the  rich  were  of  gold  or  silver.  The 
baskets  of  the  poor  were  of  peeled  wil- 
low. These  latter,  together  with  their 
contents,  were  presented  to  the  priests 
in  service.  The  more  valuable  baskets 
were  returned  to  their  owners.  They 
used  to  hang  turtle  doves  and  young 
pigeons  round  their  baskets,  which  were 
adorned  with  flowers.  These  were  sacri- 
ficed for  burnt  offerings.  The  parties 
who  brought  the  first  fruits  were 
obliged  to  lodge  in  Jerusalem  all  the 
night  after  they  brought  them,  and  the 
next  morning  they  were  allowed  to  re- 
turn home.  The  first  fruits  were  forbid- 
den to  be  offered  before  the  feast  of 
Pentecost,  and  after  the  feast  of  Dedi- 
cation. 


BLESSINGS 


5i 


boiled  (pulse) ;  and  it  is  his  meal,  he  must  say  after  it  three 
blessings."  Whoever  drinks  water  for  his  thirst,  says,  "  By 
whose  word  everything  is,"  etc.  R.  Tarphon  says,  "  Who 
createst  many  souls,"  etc. 


CHAPTER  VII 

1.  Three  men  who  have  eaten  together  are  bound  to  bless 
after  food.  "  If  a  person  have  eaten  of  that  which  is  doubtful, 
whether  it  has  paid  tithe  or  not;  or  of  first  tithe  from  which 
the  heave  offering  has  been  taken ;  or  of  second  tithe  or  conse- 
crated things,  which  have  been  redeemed ;  also,  if  the  waiter 
have  eaten  the  size  of  an  olive  ;  or  a  Samaritan  be  of  the  party  ?  " 
"  The  blessing  must  be  said."  "  But  if  one  have  eaten  the 
untithed — or  first  tithes  from  which  the  heave  offering  has 
not  been  taken — or  consecrated  things  which  are  unredeemed ; 
or  if  the  waiter  have  eaten  less  than  the  size  of  an  olive,  or  a 
stranger  be  of  the  party  ?  "  "  The  blessing  is  not  to  be  said." 

2.  There  is  no  blessing  at  food  for  women,  slaves,  and  chil- 
dren. What  quantity  is  required  for  the  blessing  at  food? 
The  size  of  an  olive.     R.  Judah  says  "  the  size  of  an  egg." 

3.  "  How  do  we  bless  at  food  ?  "  "  If  there  be  three,  one 
says,  '  Let  us  bless,'  etc. ;  if  three  and  himself,  he  says,  '  Bless 
ye,'  etc. :  if  ten,  he  says,  '  Let  us  bless  our  God,'  etc. ;  if  ten 
and  himself,  he  says,  '  Bless  ye,'  etc. ;  (so)  if  there  be  ten  or 
ten  myriads.  If  there  be  an  hundred,  he  says,  '  Let  us  bless 
the  Lord  our  God,'  etc. ;  if  there  be  an  hundred  and  himself, 
he  says,  '  Bless  ye,'  etc. :  if  there  be  a  thousand,  he  says,  '  Let 
us  bless  the  Lord  our  God,  the  God  of  Israel ; '  if  there  be  a 
thousand  and  himself,  he  says,  '  Bless  ye,'  etc. :  if  there  be  a 
myriad,  he  says,  '  Let  us  bless  the  Lord  our  God,  the  God  of 
Israel,  the  God  of  Hosts,  who  sitteth  between  the  Cherubim,' 
etc. ;  if  there  be  a  myriad  and  himself,  he  says,  '  Bless  ye,'  etc. 
As  he  pronounces  the  blessing,  so  they  respond  after  him, 
'  Blessed  be  the  Lord  our  God,  the  God  of  Israel,  the  God  of 
Hosts,  who  sitteth  between  the  Cherubim,  for  the  food  we  have 
eaten.'  "  R.  Jose  the  Galilean  says  they  should  bless  according 
to  the  number  of  the  assembly ;  for  it  is  written,  "  Bless  ye  God 
in  the  congregations;  (even)  the  Lord  from  the  fountain  of 


52 


THE  TALMUD 


Israel."  *  Said  R.  Akivah,  "  What  do  we  find  in  the  syna- 
gogue ?  whether  many  or  few  the  minister  says,  '  Bless  ye  the 
Lord,' "  etc.  R.  Ishmael  says,  "  Bless  ye  the  Lord,  who  is 
ever  blessed." 

4.  When  three  have  eaten  together,  they  are  not  permitted 
to  separate  without  blessing;  nor  four  or  five.  But  six  may 
divide  into  two  parties,  and  so  may  any  number  up  to  ten. 
But  ten  may  not  separate  without  blessing,  nor  any  number 
less  than  twenty  (who  can  divide  into  two  parties). 

5.  If  two  companies  have  eaten  in  one  house,  and  some  of 
each  company  be  able  to  see  some  of  the  other  company,  they 
may  join  in  the  blessing ;  but  if  not,  each  company  blesses  for 
itself.  "  They  should  not  bless  the  wine  till  it  has  been  mixed 
with  water."  The  words  of  R.  Eleazar.  But  the  Sages  say 
"  they  may  bless  it  unmixed." 


CHAPTER  VIII 

1.  These  are  the  controversies  relating  to  meals  between 
the  schools  of  Shammai  and  Hillel.  The  school  of  Shammai 
say,  "  one  must  say  the  blessing  of  the  day,  and  then  bless  the 
wine ; "  but  the  school  of  Hillel  say,  "  one  must  say  the  bless- 
ing on  the  wine,  and  then  bless  the  day." 

2.  The  school  of  Shammai  say,  "  men  must  pour  water  on 
the  hands,  and  then  mix  the  goblet ; "  but  the  school  of  Hillel 
say,  "  the  goblet  must  be  mixed,  and  then  water  poured  on 
the  hands." 

3.  The  school  of  Shammai  say,  "  one  is  to  wipe  his  hands 
on  the  napkin,  and  lay  it  on  the  table ;  "  but  the  school  of  Hillel 
say,  "  on  the  cushion." 

4.  The  school  of  Shammai  bless  "  the  light,  the  food,  the 
spices,  and  the  distinction  of  the  day  ;  "  but  the  school  of  Hillel 
bless  "  the  light,  the  spices,  the  food,  and  the  distinction  of  the 
day."  The  school  of  Shammai  say,  "  who  created  the  light 
of  fire  ;  "  but  the  school  of  Hillel  say,  "  Creator  of  the  lights  of 
fire." 

6.  Men  must  not  bless  light  and  spices  of  idolatrous  Gen- 
tiles, nor  light  and  spices  of  corpses,  nor  light  and  spices  be- 

1  Ps.  lxviii.  26. 


BLESSINGS  53 

fore  an  idol.     They  must  not  bless  the  light  until  they  have 
enjoyed  the  light. 

7.  "If  one  have  eaten,  and  forgotten,  and  not  blessed?" 
The  school  of  Shammai  say,  "  he  must  return  to  his  place 
and  bless."  But  the  school  of  Hillel  say,  "  he  may  bless  in 
the  place  where  he  recollects."  "  How  long  is  one  obliged  to 
bless  ?  "  "  Until  the  food  in  his  stomach  be  digested." 

8.  "  If  wine  c  ime  to  the  company,  and  there  is  but  one 
goblet  ?  "  The  school  of  Shammai  say  "  that  one  must  bless 
the  wine  and  then  bless  the  food."  But  the  school  of  Hillel 
say  "  that  one  must  bless  the  food  and  then  bless  the  wine." 
Men  must  answer  "  Amen  "  when  an  Israelite  blesses ;  but 
they  must  not  answer  "  Amen  "  when  a  Samaritan  blesses, 
until  the  whole  1  blessing  be  heard. 

CHAPTER  IX 

1.  He  who  sees  a  place  where  signs  were  wrought  for  Israel, 
says,  "  Blessed  be  He  who  wrought  signs  for  our  fathers  in 
this  place ; "  a  place  where  idolatry  has  been  rooted  out, — 
says,  "  Blessed  be  He  who  hath  rooted  idolatry  out  of  our 
land." 

2.  On  comets,  earthquakes,  lightnings,  thunder,  and  tem- 
pests, say,  "  Blessed  be  He  whose  strength  and  might  fill  the 
world."     On  mountains,  hills,  seas,  rivers,  and  deserts,  say, 

Blessed  be  He  who  made  the  creation."  R.  Judah  says, 
when  a  man  sees  the  great  sea  he  is  to  say,  "  Blessed  be  He 
who  made  the  great  sea," — when  he  sees  it  at  intervals.  On 
rains,  and  on  good  news  say,  "  Blessed  be  He  who  is  good  and 
beneficent."    On  bad  news  say,  "  Blessed  be  the  true  Judge." 

3.  He  who  has  built  a  new  house,  or  bought  new  furniture, 
says,  "  Blessed  be  He  who  has  kept  us  alive,"  etc.  One  must 
bless  for  evil  the  source  of  good  ;  and  for  good  the  source  of 
evil.  "  He  who  supplicates  for  what  is  past?  "  "  Such  prayer 
is  vain."  "  How  ?  "  His  wife  is  pregnant,  and  he  says,  "  God 
grant  that  my  wife  may  bring  forth  a  male  child."  Such  prayer 
is  vain.  Or  if  one  on  the  road  hear  the  voice  of  lamentation  in 
the  city,  and  say,  "  God  grant  that  it  may  not  be  my  son,  my 
house,"  etc.,  such  prayer  is  vain. 

1  Lest  it  be  a  blessing  used  on  Mount   Gerizzim. 


54 


THE  TALMUD 


4.  Whoever  enters  a  fortified  town  must  say  two  prayers, 
one  at  his  entrance,  and  one  at  his  departure.  Ben  Azai  says, 
"  four,  two  at  his  entrance,  and  two  at  his  departure ;  he  re- 
turns thanks  for  the  past,  and  supplicates  for  the  future." 

5.  Man  is  bound  to  bless  God  for  evil,  as  he  is  bound  to 
bless  Him  for  good.  For  it  is  said,  "  And  thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  might."  2  "  With  all  thy  heart  "  means,  with  both 
thy  inclinations,  the  evil  as  well  as  the  good.  "  With  all  thy 
soul  "  means,  even  should  He  deprive  thee  of  life  ;  and  "  with  all 
thy  might  "  means  with  all  thy  wealth.  Another  opinion  is,  that 
"  with  all  thy  might  "  means  whatever  measure  He  metes  out 
unto  thee,  do  thou  thank  Him  with  thy  entire  might.  No  man 
is  to  be  irreverent  opposite  the  eastern  gate  of  the  Temple, 
for  it  is  opposite  the  Holy  of  Holies.  No  man  is  to  go  on  the 
mountain  of  the  house  with  his  staff,  shoes,  or  purse,  nor  with 
dust  on  his  feet,  nor  is  he  to  make  it  a  short  cut,  nor  is  he  to 
spit  at  all.  All  the  seals  of  the  blessings  in  the  sanctuary  used 
to  say,  "  from  eternity."  But  since  the  Epicureans  perversely 
taught  there  is  but  one  world,  it  was  directed  that  man  should 
say,  "  from  eternity  to  eternity."  It  was  also  directed  that  every 
man  should  greet  his  friend  in  THE  NAME,  as  it  is  said,  "  And 
behold  Boaz  came  from  Bethlehem,  and  said  unto  the  reapers, 
The  Lord  (be)  with  you:  and  they  answered  him,  The  Lord 
bless  thee." 3  And  it  is  also  said,  "  The  Lord  is  with  thee, 
thou  mighty  man  of  valor."4  And  it  is  said,  "  Despise  not  thy 
mother  when  she  is  old."  B  And  it  is  also  said,  "  (It  is)  time 
for  (thee),  Lord,  to  work,  for  they  have  made  void  thy  law."  a 
R.  Nathan  says,  "  They  have  made  void  thy  law  because  (it  is) 
time  for  (thee),  Lord,  to  work." 

*  Deut.  vi.  5.  s  Prov.  xxiii.  22. 

»  Ruth  ii.  4.  •  Psalm  cxix.  126. 

*  Judges  vi.  12. 


ON  THE  SABBATICAL  YEAR 

Ploughing — Gardening — Dunging — Removing  Stones — Sowing— Cutting 
Down  Trees — Fruits — Buying  and  Selling — Territory  Included  in  the 
Sabbatical  Year— Produce  Governed  by  Its  Laws— Debts  and  Pay- 
ments. 

CHAPTER  I 

1.  "  How  long  do  men  plough  in  a  field  with  trees  on  the 
eve  of  the  Sabbatical  year  ?  "  x  The  school  of  Shammai  say, 
"  so  long  as  it  is  useful  for  the  fruit ;  "  but  the  school  of  Hillel 
say,  "  till  Pentecost,"  and  the  words  of  the  one  are  near  to  the 
words  of  the  other. 

2.  "  What  is  a  field  with  trees  ?  "  "  Three  trees  to  every 
fifty  cubits  square,  if  they  be  fit  to  produce  a  heap  of  figs  worth 
sixty  Italian  minas ; 2  on  their  account  men  can  legally  plough 
the  earth  for  the  whole  fifty  cubits  square  around  them.  Less 
than  for  these  they  may  not  legally  plough,  save  the  extent 
of  the  gatherer  of  fruit  with  his  basket  outward. 

3.  "  Whether  they  be  fruitless  or  fruitful  ?  "  "  Men  may 
regard  them  as  though  they  were  fig-trees."  "  If  they  be  fit 
to  produce  a  heap  of  figs  worth  sixty  Italian  minas  ?  "  "  On 
their  account  they  may  legally  plough  the  whole  fifty  cubits 
square  around  them.  Less  than  for  these  they  may  not 
plough,  save  what  is  absolutely  needful." 

4.  "  One  tree  produced  a  heap  of  figs,  and  two  trees  did 
not  produce  it ;  or  two  trees  produced  it,  and  one  did  not  pro- 
duce it?"  "Men  may  not  plough  save  what  is  absolutely 
needful  for  them,  till  they  be  from  three  to  nine  in  number." 
"  If  they  be  ten?  "  "  On  their  account  men  may  legally  plough 
around  them  the  whole  fifty  cubits  square ;  and  also  from 
ten  trees  and  upward,  whether  they  produce  or  do  not  pro- 

1  It  has  been  a  subject  of  dispute  civil  New  Year's  Day,  which  fell  in 
when     the      Sabbatical      year      began—        Tishri  (September). 

whether  in  Nisan  or  Tishn.    The  weight  *  An    Italian    mina    perhaps;      a    de- 

of  evidence  is,  however,  in  favor  of  the        narius.     If  so,  the  heap  would  be  worth 

about  £1  17s.  6d. 

55 


56  THE  TALMUD 

duce  it."  As  is  said,  "  in  earing-time  and  in  harvest  thou  shalt 
rest."  3  There  is  no  need  to  say  earing-time  and  harvest  in 
the  Sabbatical  year,  but  earing-time  on  the  eve  of  the  Sab- 
batical year,  when  it  is  just  entering  on  the  Sabbatical  year; 
and  harvest  of  the  Sabbatical  year,  which  is  proceeding  toward 
the  close  of  the  Sabbatical  year.  Rabbi  Ishmael  said,  "  as  the 
earing-time  (mentioned  Exod.  xxxiv.  21)  is  voluntary,  so  the 
harvest  is  voluntary,  except  the  harvest  of  the  (omer)  sheaf."  4 

5.  "  If  the  three  trees  belong  to  three  owners?  "  "  They  are 
reckoned  as  one,  and  on  their  account  they  may  legally  plough 
the  whole  fifty  cubits  square  around  them."  *'  And  how  much 
space  must  be  between  them  ?  "  Rabban  Simon,  the  son  of 
Gamaliel,  said,  "  that  a  bullock  with  his  ploughing  instruments 
may  pass." 

6.  "  If  there  be  ten  saplings  dispersed  in  the  fifty  cubits 
square  ?  "  "  On  their  account  men  may  plough  the  whole  fifty 
cubits  square  around  them  till  new  year's  day."  "  If  they  be 
placed  in  a  row,  or  rounded  like  a  crown?"  "  Men  may  not 
plough  save  what  is  absolutely  needful  for  them." 

7.  The  saplings  and  the  gourds  are  reckoned  alike  in  the 
fifty  cubits  square.  Rabban  Simon,  the  son  of  Gamaliel,  said, 
"  for  every  ten  cucumbers  in  the  fifty  cubits  square,  men  may 
plough  the  fifty  cubits  square  around  them  till  new  year's  day." 

8.  "  How  long  are  they  called  saplings?  "  Rabbi  Eleazar, 
the  son  of  Azariah,  said,5  "  till  they  can  be  used."  R.  Joshua 
said,  "  till  the  age  of  seven  years."  R.  Akiba  said,  "  a  sapling, 
as  commonly  named."  "  A  tree  decays  and  sprouts  afresh ; 
when  less  than  a  handbreadth,  it  is  a  sapling ;  when  more  than 
a  handbreadth,  it  is  a  tree."    The  words  of  Rabbi  Simon. 


CHAPTER  II 

1.  "How  long  may  men  plough  in  a  white1  field  on  the 
eve  of  the  Sabbatical  year  ?  "  "  Till  the  productiveness  ceases ; 
so  long  as  men  usually  plough  to  plant  cucumbers  and  gourds." 
Said  R.  Simon,  "  thou  hast  put  the  law  in  every  man's  hand. 

« Exod.  xxxiv.  21.  ing   the    Sabbatical    year.     It   was    also 

*  Lev.  xxiii.    10.     The  omer  or  "  wave  allowed    to    till    sufficient    land    to    pay 

sheaf  "    at    the    Passover,    and    the   two  taxes. 

wave  loaves,   at    Pentecost,   were   to   be  s  Lev.  xix.  23-25. 

made  from  grain  grown  in  the  field  dur-  *  Grain  or  corn  field. 


THE  SABBATICAL  YEAR  57 

Uut  men  may  plough  in  a  grain  field  till  the  Passover,  and 
in  a  field  of  trees  till  Pentecost." 

2.  Men  may  dung  and  dig  among  cucumbers  and  gourds 
till  new  year's  day,  and  they  may  also  do  so  in  a  parched-up 
field.  They  may  prune  them,  remove  their  leaves,  cover  them 
with  earth,  and  fumigate  them,  till  new  year's  day.  R.  Simon 
said,  "  one  may  even  remove  the  leaf  from  the  bunch  of  grapes 
in  the  Sabbatical  year." 

3.  Men  may  remove  stones  till  new  year's  day.  They  may 
gather  the  ears,  they  may  break  off  branches,  they  may  cut 
off  the  withered  part  till  new  year's  day.  R.  Joshua  said,  "  as 
they  may  break  off  branches  and  cut  off  the  withered  part  of 
the  fifth  year,  so  also  they  may  do  it  in  the  sixth  year."  Rabbi 
Simon  said,  "  every  time  I  am  permitted  to  work  among  the 
trees,  I  am  permitted  to  cut  off  the  withered  part." 

4.  Men  may  smear  the  saplings,  and  bind  them,  and  cut 
them  down,  and  make  sheds  for  them,  and  water  them,  till 
new  year's  day.  R.  Eleazar,  the  son  of  Zadok,  said,  "  one  may 
even  water  the  top  of  the  branch  in  the  Sabbatical  year,  but 
not  the  root." 

5.  Men  may  anoint  unripe  fruits,  and  puncture  2  them,  till 
new  year's  day.  Unripe  fruit  of  the  eve  of  the  Sabbatical  year 
which  is  just  entering  on  the  Sabbatical  year,  and  unripe  fruit 
of  the  Sabbatical  year  which  is  proceeding  to  the  close  of  the 
Sabbatical  year,  they  may  neither  anoint  nor  puncture.  Rabbi 
Jehudah  said,  "  the  place  where  it  is  customary  to  anoint  them, 
they  may  not  anoint  them,  because  that  is  work.  The  place 
where  it  is  not  customary  to  anoint  them,  they  may  anoint 
them."  R.  Simon  "  permitted  it  in  trees  because  it  is  allow- 
able in  the  usual  culture  of  the  trees." 

6.  Men  may  not  plant  trees,  make,  layers,  or  engraft  them, 
on  the  eve  of  the  Sabbatical  year,  less  than  thirty  days  before 
new  year's  day.  And  if  one  plant  them,  or  make  layers,  or 
engraft  them,  they  must  be  rooted  out.  Rabbi  Judah  said, 
"  every  graft  which  does  not  cohere  in  three  days  has  no  more 
cohesion."     Rabbi  Jose  and  R.  Simon  said  "  in  two  weeks." 

7.  Rice,  and  millet,  and  poppy,  and  simsim,3  which  have 
taken  root  before  new  year's  day,  must  be  tithed  for  the  past 
year,  and  are  allowed  for  use  in  the  Sabbatical  year ;  otherwise 

•With  a  pointed   instrument  covered  with  oil.  Linseed(?). 


5« 


THE  TALMUD 


they  are  forbidden  in  the  Sabbatical  year,  and  must  pay  tithes 
for  the  following  year. 

8.  R.  Simon  of  Shezur  said,  "  Egyptian  beans  which  are 
sown  at  first  for  seed  are  reckoned  like  them."  R.  Simon  said, 
"  the  large  lentils  are  reckoned  like  them."  R.  Eliezer  said, 
"  the  large  lentils  which  put  forth  pods  before  new  year's  day 
are  also  reckoned  like  them." 

9.  "  Onions,  not  for  seed,  and  Egyptian  beans,  from  which 
water  is  withheld  thirty  days  before  new  year's  day,  must  pay 
tithes  for  the  past  year,  and  they  are  allowed  for  use  in  the 
Sabbatical  year.  Otherwise  they  are  forbidden  in  the  Sabbat- 
ical year,  and  must  be  tithed  for  the  coming  year,  and  so  also 
(the  produce)  of  a  rain-field  4  from  which  the  water  of  irriga- 
tion is  withheld  on  two  occasions."  The  words  of  R.  Maier. 
But  the  Sages  say  "  three." 

10.  "The  gourds  which  stand  over  for  seed?"  "If  they 
dry  up  before  new  year's  day  and  are  unfit  for  human  food,  it 
is  lawful  to  let  them  remain  on  the  Sabbatical  year.  Other- 
wise it  is  forbidden  to  let  them  stand  over  on  the  Sabbatical 
year.  Their  buds  are  foi  bidden  in  the  Sabbatical  year.  But 
they  may  be  sprinkled  with  white  dust."  6  The  words  of  R. 
Simon.  Rabbi  Eliezer,  the  son  of  Jacob,  "  forbade  them." 
Men  may  irrigate  rice  in  the  Sabbatical  year.  Rabbi  Simon 
said,  "  but  they  must  not  cut  its  leaves." 

CHAPTER  III 

1.  "How  long  may  men  bring  out  dung  to  the  heap?" 
"  Till  the  time  comes  for  stopping  work."  The  words  of  R. 
Maier.  R.  Judah  said,  "  till  its  fertility  *  dry  out."  R.  Jose 
said,  "  till  it  hardens  into  a  lump." 

2.  "  How  much  may  men  manure  ?  "  "  As  much  as  three 
times  three  heaps  for  fifty  cubits  square  of  ten  times  ten  ass 
panniers,  each  containing  a  letech.2     They  may  increase  the 

*  Rain-field    means    a    field    irrigated  which    the    moisture    has   "  dried    out" 

with  rain  water.  and  it  is  then  only  reckoned  as  earth. 

5  Some    suppose    the   meaning   to   be.  Others  apply  them  to  the  ground  which 

the  permission  to  sprinkle  with  water  a  has  lost  its  fertility  (sweetness)  for  want 

"  white  "    or    corn    field    in    which    the  of  rain  (Job    xxi.  33).     The  meaning  is 

gourds  are  growing.  that  no  advantage  must  be  gained  from 

1  The      word     translated      "  fertility  "  it  in  the  approaching  Sabbatical  year, 

means  literally  "  sweetness."    Some  ap-  'About  thirty-six  and  one-half  gallons. 
ply    these    words    to    the    dung    out    of 


THE  SABBATICAL  YEAR 


59 


panniers,  but  they  must  not  increase  the  heaps."     Rabbi  Simon 
said,  "  also  the  heaps." 

3.  A  man  may  make  for  his  field  three  times  three  heaps 
to  the  fifty  cubits  square.  "  For  more  than  these  he  must 
excavate  the  earth."  The  words  of  R.  Simon.  But  the  Sages 
"  forbid  it,  till  he  sink  the  heaps  three  handbreadths,  or  till  he 
raise  them  three  above  the  earth."  A  man  may  keep  his 
manure  in  store.  Rabbi  Maier  "  forbade  it  till  he  sink  it  three 
handbreadths,  or  till  he  raise  it  three."  If  he  have  only  a  little, 
he  may  increase  it  and  proceed  in  his  work.  Rabbi  Eleazar, 
the  son  of  Azariah,  "  forbade  it  till  he  sink  the  manure  three 
handbreadths,  or  raise  it  three,  or  till  he  place  it  on  a  rock." 

4.  "  He  who  stables  his  cattle  in  his  field  ?  "  "  He  may  make 
a  pen  twice  fifty  cubits  square.  He  may  remove  three  sides 
and  leave  the  middle  one.  It  follows  that  he  has  a  stable  four 
times  fifty  cubits  square."  Rabbi  Simon,  the  son  of  Gamaliel, 
said  "  eight  times  fifty  cubits  square."  "  If  his  whole  field 
were  four  times  fifty  square  cubits  ?  "  "  He  should  leave  a 
little  space  because  of  the  observant  eye,  and  he  may  remove 
the  manure  of  his  cattle  from  the  pen  and  put  it  into  the  middle 
of  his  field,  as  men  usually  manure." 

5.  A  man  may  not  open  a  quarry  in  the  beginning  of  the 
Sabbatical  year  in  his  field,  unless  there  be  already  in  it  three 
heaps  of  stones  measuring  three  cubits  by  three  cubits,  and  in 
height  three  cubits,  counting  twenty-seven  stones  in  each  heap. 

6.  A  fence  composed  of  ten  stones  each,  of  weight  sufficient 
for  two  men,  may  be  removed.  "  If  the  fence  measure  ten 
handbreadths  ?  "  "  Less  than  this  he  may  clear  off,  but  he 
must  leave  it  a  handbreadth  high  over  the  ground."  These 
words  only  speak  of  his  own  field.  But  from  his  neighbor's 
field  he  may  take  away  what  he  pleases.  These  words  speak 
of  the  time  when  one  did  not  begin  the  work  on  the  eve  of  the 
Sabbatical  year.  "  But  if  one  begin  on  the  eve  of  the 
Sabbatical  year  ?  "    "  He  may  take  away  what  he  pleases." 

7.  Stones  shaken  by  the  plough,  or  those  covered  and  after- 
ward exposed,  if  there  be  among  them  two  of  a  burden  for 
two  men,  may  be  removed.  He  who  removes  stones  from  his 
field  may  remove  the  upper  (ones),3  but  he  must  leave  those 
touching  the  earth.    And  so  also  from  a  heap  of  rubbish,  or  a 

*  I.e.,  Stones  lying  on  the  top  of  other  stones. 


60  THE  TALMUD 

heap  of  stones,  one  may  take  away  the  upper  part,  but  must 
leave  that  which  touches  4  the  earth.  If  there  be  beneath  them 
a  rock,  or  stubble,  they  may  be  removed. 

8.  Men  must  not  build  terraces  on  the  face  of  the  hills  on 
the  eve  of  the  Sabbatical  year,  when  the  rains  have  ceased, 
because  that  is  preparation  for  the  Sabbatical  year.  But  one 
may  build  them  in  the  Sabbatical  year,  when  the  rains  have 
ceased,  because  that  is  preparation  for  the  close  of  the  Sabbat- 
ical year.  And  men  must  not  strengthen  them  with  mortar, 
but  they  may  make  a  slight  wall.  Every  stone  which  they  can 
reach  5  with  their  hands  and  remove,  they  may  remove. 

9.  "  Shoulder  stones  may  come  from  every  place,  and  the 
contractor  may  bring  them  from  every  place.  And  these  are 
shoulder  stones,  every  one  which  cannot  be  carried  in  one 
hand."  The  words  of  R.  Maier.  Rabbi  Jose  said,  "  shoulder 
stones,  commonly  so  named,  all  that  can  be  carried,  two,  three, 
upon  the  shoulder." 

10.  He  who  builds  a  fence  between  his  own  and  public  prop- 
erty may  sink  it  down  to  the  rock.  "  What  shall  he  do  with 
the  dust  ?  "  "  He  may  heap  it  up  on  the  public  property,  and 
benefit  it."  The  words  of  R.  Joshua.  R.  Akiba  said,  "  as  we 
have  no  right  to  injure  public  property,  so  we  have  no  right 
to  benefit  it."  "  What  shall  he  do  with  the  dust  ?  "  "  He  may 
heap  it  up  in  his  own  field  like  manure,  and  so  also  when  he 
digs  a  well,  or  a  cistern,  or  a  cave." 

CHAPTER  IV 

1.  In  olden  times  they  used  to  say  a  man  may  gather  wood, 
stones,  and  grass  in  his  own  (field),  just  as  he  may  gather  that 
which  is  greater  out  of  his  neighbor's  field.  When  transgres- 
sors increased,  a  rule  was  made  that  this  one  should  gather 
from  that  one,  and  that  one  from  this  one,  without  benefit ;  and 
it  is  unnecessary  to  say  that  one  could  not  promise  victuals  to 
those  who  gathered. 

2.  A  field  cleared  of  thorns  may  be  sown  in  the  close  of  the 
Sabbatical  year.     If  it  be  tilled  or  manured  by  cattle,  it  must 

*The  removal   of  stones   "  touching"  dary  wall,  as  in  like  manner  his  ears  of 

the   earth  might   loosen  it,  and  become  corn  might  be  plucked.     An  answer  to 

a  kind  of  cultivation.  envious  remarks  that   he  was  preparing 

8  I.e.,  From  the  outside  of  the  boun-  for  cultivation  (Jer.  Tal.). 


THE  SABBATICAL  YEAR  61 

not  be  sown  in  the  close  of  the  Sabbatical  year.  "  If  a  field  be 
twice  ploughed?"1  The  school  of  Shammai  say,  "its  fruit 
must  not  be  eaten  in  the  Sabbatical  year."  But  the  school  of 
Hillel  say,  "  it  may  be  eaten."  The  school  of  Shammai  say, 
"  they  must  not  eat  its  fruit  on  the  Sabbatical  year,  if  (the 
owner  of  it  have)  benefit  therefrom."  But  the  school  of  Hillel 
say,  "  men  may  eat  it  whether  there  be  or  be  not  benefit."  R. 
Judah  said,  "  the  words  are  contrary ;  that  which  is  permitted 
by  the  school  of  Shammai  is  restricted  by  the  school  of  Hillel. 

3.  Men  may  contract  for  cultivated  fields  from  Gentiles  on 
the  Sabbatical  year,  but  not  from  Israelites.  And  they  may 
strengthen  the  hands  of  the  Gentiles  on  the  Sabbatical  year, 
but  not  the  hands  of  Israelites.  And  in  saluting  Gentiles  they 
may  ask  after  their  peace  for  the  sake  of  peace.2 

4.  "If  one  thins  olive  trees?"  The  school  of  Shammai 
say,  "  only  cut  them  down,"  and  the  school  of  Hillel  say,  "  one 
may  root  them  out  " ;  but  they  both  agree  that  for  smoothing 
the  earth  the  trees  must  be  cut  down.  "  What  is  meant  by, 
thinning?"  "Removing  one  or  two."  "What  is  meant  by 
smoothing  the  earth  ?  "  "  Removing  three  trees  each  by  the 
side  of  the  other."  "  How  is  this  understood  ?  "  "  That  one 
may  root  them  out  not  only  of  his  own  field,  but  also  when 
smoothing  down  the  field  of  his  neighbor." 

5.  "  He  who  cleaves  olive  trees  must  not  fill  in  the  vacuum 
with  earth ;  but  he  may  cover  it  over  with  stones  or  stubble. 
He  who  cuts  down  trunks  of  sycamore  must  not  fill  in  the 
vacuum  with  earth,  but  he  may  cover  it  over  with  stones  or 
stubble.  Men  must  not  cut  down  a  young  sycamore  in  the 
Sabbatical  year,  because  that  is  labor.  R.  Judah  said,  "  if  as 
it  is  usually  done  it  is  forbidden:  but  one  may  allow  it  to  be 
ten  handbreadths  high,  or  cut  it  just  above  the  ground."  "  He 
who  lops  off  vine  tendrils,  and  cuts  reeds?"  R.  Jose  the 
Galilean  said,  "  he  must  leave  them  an  handbreadth  high." 
Rabbi  Akiba  said,  "  he  may  cut  them  as  it  is  usual  with  an 
axe,  or  sickle,  or  saw,  or  with  whatever  he  pleases."  "  A  tree 
that  is,  split  ?  "  "  Men  may  bind  it  round  in  the  Sabbatical 
year,  not  that  it  may  cohere,  but  that  its  fissure  may  not  ex- 
tend." 

1  Twice  ploughed  implies  the  payment  year.    So  long  as  a  foe  could  be  resisted, 

of  tribute  when  the  land  was  under  for-  it  was  not  cultivated  (1  Mac.  vi.  49). 
eign   rule.     Its  cultivation   was  allowed  2  Jer.  xxix.  7. 

for  this  purpose  during  the  Sabbatical 


a 


63  THE  TALMUD 

7.  "  From  what  time  may  the  fruits  of  trees  in  the  Sab- 
batical year  be  eaten?"  "  Unripe  fruits,  when  they  are  be- 
coming transparent,  may  be  eaten  with  a  piece  of  bread  in  the 
field.  When  they  are  mellow,  they  may  be  gathered  into  the 
house ;  and  so  also  with  all  like  them."  During  the  remain- 
der of  the  seven  years  their  tithes  must  be  paid. 

8.  The  sour  grapes  in  which  there  is  juice  may  be  eaten 
with  a  piece  of  bread  in  the  field.  Before  they  rot  they  may 
be  gathered  into  the  house,  and  so  also  with  all  like  them. 
During  the  remainder  of  the  seven  years  their  tithes  must  be 

paid. 

9.  "  Olives  from  which  men  have  collected  the  fourth  of  a 
log 3  of  oil  to  the  seah  ?  "  4  "  They  may  be  crushed  and  eaten 
in  the  field."  When  men  can  collect  from  them  half  a  log, 
they  may  be  pounded  and  used  for  anointing  in  the  field. 
When  those  have  been  collected  which  have  attained  a  third 
of  their  size  they  may  be  pounded  in  the  field,  and  gathered 
into  the  house,  and  so  also  with  all  like  them.  During  the 
remainder  of  the  seven  years  their  tithes  must  be  paid.  But 
for  the  rest  of  all  fruits  of  trees,  as  are  their  seasons  for  the 
laws  of  tithes,  so  are  their  seasons  for  the  laws  of  the  Sabbatical 

year. 

10.  "  From  what  time  may  men  not  cut  trees  in  the  Sab- 
batical year?  "  The  school  of  Shammai  say,  "  every  tree  when 
it  shoots  forth."  The  school  of  Hillel  say,  "  the  locust  trees 
when  they  put  forth  their  curling  tendrils,  and  the  vines  when 
they  form  berries,  and  the  olives  when  they  flower.  And  the 
rest  of  the  trees  when  they  shoot  forth."  But  it  is  permitted 
to  cut  all  trees,  when  they  come  to  the  season,  for  tithes. 
'<  How  much  fruit  should  be  in  the  olive  tree  to  prevent  its 
being  cut  down  ?  "  "A  quarter  cab."  Rabban  Gamaliel  said, 
"  the  whole  depends  on  the  size." 

»  A  log  held  the  contents  of  six  egg-  *  A   seah   held   about   the  third   of  a 

shells.  busheL 


THE  SABBATICAL  YEAR  63 


CHAPTER   V 

1.  The  Sabbatical  year  of  white  figs1  is  the  second  after 
the  Sabbatical  year,  because  they  produce  in  three  years. 
Rabbi  Judah  said,  "  The  Sabbatical  year  of  the  Persian  figs  is 
the  close  of  the  Sabbatical  year,  because  they  produce  in  two 
years."  The  Sages  replied  to  him,  "  they  only  said  white 
figs." 

2.  "If  one  store  eschalots  in  the  Sabbatical  year?"  R. 
Maier  said,  "  there  must  be  not  less  than  two  seahs,2  in  height 
three  handbreadths,  and  over  them  an  handbreadth  of  dust." 
But  the  Sages  say,  "  not  less  than  four  cabs,  in  height  an 
handbreadth,  and  an  handbreadth  of  dust  over  them,  and  they 
must  be  stored  in  a  place  where  men  tread."  3 

3.  "  Eschalots  over  which  the  Sabbatical  year  has  passed  ?  " 
Rabbi  Eleazar  said,  "  if  the  poor  have  gathered  the  leaves  they 
are  theirs ;  but  if  not,  the  owner  must  reckon  with  the  poor." 
R.  Joshua  said,  "  if  the  poor  have  gathered  the  leaves,  they 
are  theirs;  but  if  not,  the  poor  cannot  reckon  with  the 
owner." 

4.  "  Eschalots  of  the  eve  of  the  Sabbatical  year  which  have 
entered  on  the  Sabbatical  year,  and  summer  onions,  and  also 
dye  *  plants  of  the  best  ground  ?  "  The  school  of  Shammai 
say,  "  they  are  to  be  rooted  out  with  wooden  spades."  But 
the  school  of  Hillel  say,  "  with  metal  axes."  But  they  both 
agree  with  regard  to  dye  plants  on  rocky  ground,  that  they 
are  to  be  rooted  out  with  metal  axes. 

5.  "  From  what  time  is  it  allowed  to  buy  eschalots  on  the 
departure  of  the  Sabbatical  year?"  R.  Judah  said,  "off 
hand " ;  but  the  Sages  say,  "  when  the  new  ones  become 
plenty." 

6.  These  are  the  implements  which  the  farmer  is  not  per- 
mitted to  sell  in  the  Sabbatical  year — the  plough  with  all  its 
implements,  the  yoke,  the  shovel,  and  the  goad.  But  he  may 
sell  the  hand-sickle,  and  the  harvest-sickle,  and  the  wagon, 
with  all  its  implements.    This  is  the  rule:    "all  implements, 

..  *  Literally,    "daughters   of   the   pit."  year,  and  that  the  fruit  would  not  be 

Adam  s  apples,"  (Jer.  Tal.).  Supposed  ripe  for  three  years. 
to  be  the  fruit  wnich  tempted  Eve.    The  a  Twelve  cabs, 

decision  in  the   text   assumes   that   the  »  To  prevent  their  growth 

trees   began   to   bud  in  the   Sabbatical  * "  Puah,  for  dyeing  red  "(?). 


64  THE  TALMUD 

the  use  of  which  may  be  misapplied  for  transgression,  are  for- 
bidden; but  if  they  be  (partly  for  things)  forbidden  and  (partly' 
for  things)  allowed,  they  are  permitted." - 

7.  The  potter  may  sell  five  oil-jugs,  and  fifteen  wine-jugs, 
because  it  is  usual  to  collect  fruits  from  the  free  property.  And 
if  one  bring  more  than  these,  it  is  allowed,  and  he  may  sell 
them  to  idolaters  in  the  land,  and  to  Israelites  out  of  the 
land. 

8.  The  school  of  Shammai  .say,  "  a  man  must  not  sell  a 
ploughing  heifer  on  the  Sabbatical  year  " ;  but  the  school  of 
Hillel  allow  it,  "  because  the  buyer  may  slaughter  her."  He 
may  sell  fruits  in  the  time  of  sowing,  and  may  lend  another 
man  his  measure,  even  if  he  know  that  the  other  man  have  a 
threshing-floor,  and  he  may  change  money  for  him,  even  if 
he  know  that  he  have  laborers.  But  if'  it  be  openly  declared, 
all  is  forbidden. 

9.  A  woman  may  lend  to  her  companion  on  the  Sabbatical 
year,  even  when  she  is  suspicious,  a  flour-sieve  or  a  grain- 
sieve,  and  a  hand-mill  and  an  oven ;  but  she  is  neither  to  pick 
the  wheat  nor  grind  it  with  her.  A  woman  of  a  special  relig- 
ious society  may  lend  to  the  wife  6  of  an  ordinary  man  a  flour- 
sieve,  or  a  grain-sieve,  and  may  pick  wheat,  or  grind  it,  or 
sift  it,  with  her.  But  when  she  (the  wife  of  an  ordinary  man) 
pours  in  the  water,  she  (a  woman  of  a  special  religious  so- 
ciety) must  not  touch  the  flour  (to  knead  it)  with  her,  lest  she 
strengthen  the  hands  of  a  transgressor.  And  all  these  things 
were  not  said  save  for  the  sake  of  peace.  And  we  may 
strengthen  the  hands  of  idolaters  in  the  Sabbatical  year,  but 
not  the  hands  of  Israel;  and  in  salutation  we  may  ask  after 
their  peace,  for  the  sake  of  peace. 

CHAPTER  VI 

1.  Three  countries  (are  included)  in  the  laws  of  the  Sab- 
batical year.  In,  all  the  possessions  of  those  who  returned 
from  Babylon— from  the  (border)  of  the  land  of  Israel  and  to 
Cezib,1  we  may  not  eat  cultivated  fruit,  and  we  may  not  cul- 
tivate'the  ground.     And  in  all  the  possessions  of  those  who 

«  This  permission  has  reference  to  certain  laws  with  regard  to  legal  cleanness. 
>  Achzib ;    Ecdippa,  near  Acca. 


THE  SABBATICAL  YEAR  65 

ame  up  from  Egypt  from  Cezib,  and  to  the  river  of  Egypt, 
and  to  the  Amana,2  we  may  eat  cultivated  fruits,  but  we  may 
not  cultivate  the  ground.  From  the  river  of  Egypt,  and  from 
the  Amana  to  the  interior,  we  may  eat  the  fruits  and  cultivate 
the  ground. 

2.  Men  may  labor  in  that  which  is  separated  from  the 
ground  in  Syria,  but  not  in  that  which  is  attached  to  the 
ground.  They  may  thresh,  and  shovel,  and  tread  out,  and 
make  sheaves,  bu{  they  must  not  reap  the  grain  nor  glean  the 
grapes,  nor  beat  the  olives.  This  is  the  rule;  said  Rabbi 
Akiba,  "  all  things  similar  to  that  which  is  allowed  in  the  land 
of  Israel,  men  may  do  in  Syria." 

3.  "  Onions  upon  which  fell  rain  and  they  sprouted  ?  "  "  If 
the  leaves  on  them  be  dark,  they  are  forbidden ;  if  green,  they 
are  allowed."  Rabbi  Chanina,  the  son  of  Antigonus,  said, 
"  if  they  can  be  pulled  up  by  their  leaves  they  are  forbidden ; 
and  contrariwise  if  it  happened  so  in  the  close  of  the  Sabbati- 
cal year,  they  are  allowed." 

4.  "  From  what  time  may  men  buy  greens  at  the  close  of 
the  Sabbatical  year?"  "From  the  time  that  similar  young 
ones  are  produced.  If  the  earlier  ones  are  prematurely 
ripened,  then  the  later  ones  are  allowed."  Rabbi 3  allowed 
greens  to  be  bought  off-hand  at  the  close  of  the  Sabbatical 
year. 

5.  Men  must  not  export  oil 4  which  is  only  to  be  burned,  nor 
fruits  of  the  Sabbatical  year,  from  the  land  to  lands  abroad. 
Said  Rabbi  Simon,  "  I  expressly  heard  that  they  may  be  ex- 
ported to  Syria,  but  that  they  must  not  be  exported  to  lands 
abroad." 

6.  Men  must  not  import  a  heave-offering  from  abroad  into 
the  land.  Said  Rabbi  Simon,  "  I  expressly  heard  that  they 
may  import  it  from  Syria,  but  that  they  must  not  import  it 
from  lands  abroad." 

2  Some  consider  this  to  be  the  Abana:  s  Rabbi  Judah  the   Holy,   called  only 

others   read   Amnum,   and  try  to   iden-        Rabbi  by  way  of  eminence, 
tify  it  with  Mount  Hor.  *  I.e.,  Defiled  oil  of  the  heave-offering, 

etc. 


66  THE  TALMUD 


CHAPTER  VII 

i.  The  Sages  stated  an  important  rule:  "  In  the  Sabbatical 
year,  everything  eaten  by  man  and  eaten  by  beast,  and  a  kind 
of  dye-stuff,  and  whatever  cannot  remain  in  the  ground,  to 
them  the  laws  of  the  Sabbatical  year  apply,  and  to  their  value 
the  laws  of  the  Sabbatical  year  apply.  They  are  to  be  cleared 
off  from  being  private  property,  and  their  price  is  to  be  cleared 
off  from  being  private  property."  x  "  And  which  are  these?  " 
"  The  leaves  of  the  deceitful  scallion,  and  the  leaves  of  mint, 
succory,  and  cresses,  and  the  leek,  and  the  milk-flower." 2 
"  And  what  is  eaten  by  beasts  ?  "  "  Thorns  and  thistles  and 
a  kind  of  dye-stuff,  sprouts  of  indigo  and  madder.  To  them 
the  laws  of  the  Sabbatical  year  apply,  and  to  their  price  the 
laws  of  the  Sabbatical  year  apply.  They  are  to  be  cleared  off 
from  being  private  property,  and  their  price  is  to  be  cleared 
off  from  being  private  property." 

2.  And  again,  the  Sages  stated  another  rule :  "  All  which 
is  not  eaten  by  man  nor  eaten  by  beasts,  and  a  kind  of  dye- 
stuff,  and  whatever  remains  in  the  ground,  to  them  the  laws 
of  the  Sabbatical  year  apply,  and  to  their  price  the  laws  of  the 
Sabbatical  year  apply,  but  they  are  not  to  be  cleared  off  from 
being  private  property,  nor  is  their  price  to  be  cleared  off  from 
being  private  property."  "And  which  are  these?"  "The 
root  of  the  deceitful  scallion,  and  the  root  of  the  mint,  and 
scorpion  grass,3  and  the  bulbs  of  the  milk-flower,  and  the 
spikenard,  and  a  kind  of  dye-stuff,  the  dye-plant,  and  the 
wormwood,— to  them  the  laws  of  the  Sabbatical  year  apply, 
and  to  their  price  the  laws  of  the  Sabbatical  year  apply.  They 
are  not  to  be  cleared  off  from  being  private  property,  nor  is 
their  price  to  be  cleared  off  from  being  private  property." 
Rabbi  Maier  said,  "  their  prices  are  to  be  cleared  off  from 
being  private  property  till  New  Year's  Day."  The  Sages  said 
to  him,  "  if  they  are  not  to  be  cleared  off  from  being  private 
property,  it  is  immaterial  about  their  prices." 

3.  "  The  peelings  and  flower  of  the  pomegranate,  the  shells 
and  kernels  of  nuts  ?  "    "  To  them  the  laws  of  the  Sabbatical 

1  I.e.,  They  become  common  property,  2  Perhaps  "the  star  of  Bethlehem." 

and  are  to  be  depastured  by  cattle  (Lev.  *  A  spiral  grass  growing  on  the  palm 

xxv.  7).  tree(?). 


THE  SABBATICAL  YEAR  67 

year  apply,  and  to  their  prices  the  laws  of  the  Sabbatical  year 
apply."  The  dyer  may  dye  for  himself,  but  he  must  not  dye 
for  pay,  because  men  must  not  trade  in  fruits  of  the  Sabbatical 
year,  nor  in  the  first-born,  nor  in  heave-offerings,  nor  in 
carcasses,  nor  in  that  which  is  torn,  nor  in  abominations,  nor 
in  creeping  things.  And  one  must  not  buy  greens  of  the  field 
and  sell  them  in  the  market.  But  one  may  gather  them,  and 
his  son  may  sell  them  on  his  account.  He  may,  however,  buy 
for  himself,  and  he  is  allowed  to  sel'  what  is  superfluous. 

"  He  bought  a  first-born  animal  for  a  feast  for  his  son,  or 
for  a  holiday,  and  has  no  need  of  it  ?  "  "  He  is  allowed  to 
sell  it." 

4.  "  Hunters  of  wild  animals — birds  and  fishes — who 
chanced  to  find  sorts  that  are  unclean  ?  "  "  It  is  allowed  to 
sell  them."  R.  Judah  said,  "  if  a  man  become  possessed  of 
them  in  his  ordinary  way,  he  may  buy  and  sell  them,  excepting 
that  such  shall  not  be  his  practice."  But  the  Sages  "  disallow 
them." 

5.  "  The  shoots  of  vines  and  of  the  locust-trees  ?  "  "  To 
them  the  laws  of  the  Sabbatical  year  apply,  and  to  their  prices 
the  laws  of  the  Sabbatical  year  apply."  They  are  to  be  cleared 
oft*  from  being  private  property,  and  their  prices  are  to  be 
cleared  off  from  being  private  property.  "  The  shoots  of  the 
oak,  and  the  nuts,4  and  the  blackberries  ?  "  "  To  them  the  laws 
of  the  Sabbatical  year  apply,  and  to  their  prices  the  laws  of 
the  Sabbatical  year  apply."  They  are  not  to  be  cleared  off 
from  being  private  property,  and  their  prices  are  not  to  be 
cleared  off  from  being  private  property.  But  their  leaves  must 
be  cleared  away  to  become  public  property,  as  they  fall  down 
from  their  stems."  G 

6.  "  The  rose  and  the  carnation  and  the  balsam  and  the 
chestnut?"  "  To  them  the  laws  of  the  Sabbatical  year  apply, 
and  to  their  prices  the  laws  of  the  Sabbatical  year  apply."  R. 
Simon  said,  "  there  is  no  Sabbatical  year  for  the  balsam,  be- 
cause it  has  no  fruit." 

7.  "  A  new  Sabbatical  rose  which  one  steeped  in  old  oil  ?  " 
"  One  may  pick  out  the  rose."  "  But  an  old  rose  in  new  oil  ?  " 
"  One  is  bound  to  clear  it  off  from  being  private  property." 
"  New  locust  fruit  which  one  steeped  in  old  wine,  and  old 

*  Arabic,  Fustuk.     Pistachio  nuts.  «  See  Chap.  ix.  6. 


68  THE  TALMUD 

(fruit)  in  new  (wine)  ?  "  "  Men  are  bound  to  clear  them  of! 
from  being  private  property."  This  is  the  rule:  everything 
which  produces  taste  one  is  bound  to  clear  off  from  being  pri- 
vate property,  sorts  that  are  different  and  sorts  that  are  the 
same,  however  little  they  be.  The  laws  of  the  Sabbatical  year 
disallow  however  little  of  its  own  sort,  and  in  different  sorts 
that  which  produces  taste.6 


CHAPTER  VIII 

1.  The  Sages  stated  an  important  rule  for  the  Sabbatical 
year :  "  Of  all  that  is  only  fit  for  man's  food  a  plaster  may 
not  be  made  for  man,  and  it  is  needless  to  say  for  beast.  And 
of  all  that  is  not  fit  for  man's  food  a  plaster  may  be  made  for 
man,  but  not  for  beast."  And  all  that  is  not  fit  either  for  man's 
food  or  beast's  food,  if  one  consider  it  as  food  for  man  or  food 
for  beasts,  the  Sages  impose  on  it  the  inconveniences  of  the 
laws  relating  to  man  and  the  inconveniences  of  the  laws  re- 
lating to  beast.  If  one,  however,  consider  it  as  wood,  it  is 
reckoned  as  wood;  for  example,  the  savory  and  the  hyssop 
and  the  laurel. 

2.  Produce  of  the  Sabbatical  year  is  given  for  food,  for 
drink,  and  for  anointing,  to  eat  the  thing  which  it  is  usual  to 
eat,  and  to  anoint  with  what  it  is  usual  to  anoint  with.  One 
may  not  anoint  with  wine  or  vinegar.  But  one  may  anoint 
with  oil.  And  so  is  it  likewise  with  the  heave-offering  and 
second  tithe.  The  laws  of  the  Sabbatical  year  are  more  con- 
venient for  them,  because  it  is  permitted  to  light  a  candle  made 
from  them. 

3.  Men  must  not  sell  the  fruits  of  the  Sabbatical  year, 
neither  by  measure,  nor  by  weight,  nor  by  count.  Neither 
may  they  sell  figs  by  counting,  nor  greens  by  weight.  The 
school  of  Shammai  say,  "  nor  in  bunches."  But  the  school 
of  Hillel  say,  "  that  which  it  is  usual  to  make  in  bunches  in 
the  house  men  may  make  in  bunches  in  the  market;  for  ex- 
ample, cresses  and  the  milk-flower." 

4.  If  one  said  to  a  laborer,  "Here!  take  this  aisar  *  and 


•  This  refers 
wine. 


to  the  examples  already  given   of  a   rose  in  oil,  or  locust  fruit  in 
1  Aisar,  a  coin  worth  3^  farthings. 


THE  SABBATICAL  YEAR  69 

gather  greens  for  me  to-day?"  "His  hire  is  allowed." 
"  Gather  me  for  it  greens  to-day?  "  "  His  hire  is  forbidden." 
If  one  take  from  the  baker  a  cake  for  a  pundion  2  (saying), 
"  when  I  will  gather  greens  of  the  field  I  will  bring  them  to 
you?  "  "  It  is  allowed."  "  If  one  take  bread  from  the  baker 
in  silence?  "  "  He  must  not  pay  him  from  money  of  the  Sab- 
batical year,  because  men  must  not  pay  a  debt  with  money  of 
the  Sabbatical  year." 

5.  Men  must  not  give  money  of  the  Sabbatical  year  to  a 
well-digger,  nor  to  a  bath-keeper,  nor  to  a  barber,  nor  to  a 
skipper,  but  one  may  give  it  to  a  well-digger  for  drink,  and 
to  all  persons  one  may  give  a  gratuitous  present. 

6.  Men  may  not  dry  figs  of  the  Sabbatical  year  in  the  usual 
place,  but  one  may  dry  them  in  a  waste  place.  They  must  not 
tread  grapes  in  a  wine-press,  but  they  may  tread  them  in  a 
kneading-trough.  And  they  must  not  put  olives  into  the  oil- 
press  with  the  stone  over  them,  but  they  may  pound  them  and 
put  them  into  a  small  press.  Rabbi  Simon  said,  "  one  may 
also  grind  them  in  the  house  of  the  oil-press  and  put  them  into 
the  small  press." 

7.  Men  must  not  boil  greens  of  the  Sabbatical  year  in  oil 
of  the  heave-offering,  lest  they  take  it  for  uses  that  are  for- 
bidden. R.  Simon  "  allowed  it."  And  the  very  last  thing  (in 
a  series  of  exchanges)  partakes  of  the  laws  of  the  Sabbatical 
year;  but  the  fruit  itself  (first  exchanged)  is  forbidden. 

8.  Men  must  not  buy  servants,  ground,  or  an  unclean  beast, 
with  money  of  the  Sabbatical  year ;  but  if  they  buy  them,  they 
must  eat 3  as  much  as  their  value.  They  must  not  bring  for 
an  offering  the  two  pigeons  of  one  with  an  issue,  or  the  two 
pigeons  after  childbirth  bought  with  money  of  the  Sabbatical 
year.  And  if  they  bring  them,  they  must  eat  3  as  much  as 
their  value.  They  must  not  anoint  vessels  with  oil  of  the  Sab- 
batical year.  But  if  they  anoint  them,  they  must  eat  3  as  much 
as  their  value. 

9.  "  A  skin  which  one  anointed  with  oil  of  the  Sabbatical 
year?"  Rabbi  Eleazar  said,  "it  must  be  burned."  But  the 
Sages  say,  "  one  must  eat 3  as  much  as  its  value."  The  Sages 
said  before  Rabbi  Akiba  it  was  a  saying  of  Rabbi  Eleazar,  "  a 
skin  smeared  with  oil  of  the  Sabbatical  year  must  be  burned." 

*  Pundion,  a   coin   worth   i%d.  *  Of  the  fruits  of  the  Sabbatical  year. 


7o  THE  TALMUD 

He  said  to  them,  "  Hush !  I  cannot  tell  you  what  Rabbi 
Eleazar  said  about  it." 

10.  And  again,  the  Sages  said  in  hi:*  presence,  it  was  a  say- 
ing of  Rabbi  Eleazar,4  "  he  who  eats  the  bread  of  Samaritans 
is  as  one  who  eats  swine-flesh."  He  said  to  them,  "  Hush !  I 
cannot  tell  you  what  Rabbi  Eleazar  said  about  it." 

ii.  "A  bath  which  was  heated  with  stubble  or  straw  of  the 
Sabbatical  year?  "  "  It  is  allowed  to  wash  in  it."  "  But  if  one 
confer  honor  (on  the  bath)?  "    "  He  should  not  wash  in  it." 


CHAPTER  IX 

i.  The  rue,  and  the  sorrel  with  spreading  leaves,  and  the 
wild  savory,  the  coriander  of  the  mountains,  and  the  parsley 
of  the  marshes,  and  the  rocket  of  the  desert,  are  free  from 
tithes ;  and  they  may  be  bought  from  all  men  in  the  Sabbatical 
year,  because  nothing  like  them  is  legally  guarded.  Rabbi 
Judah  said,  "  the  sprouts  of  the  mustard  are  allowed,  because 
transgressors  are  not  suspected  for  taking  them  from  a 
guarded  place."  Rabbi  Simon  said,  '  all  vegetables  that 
sprout  again  are  allowed,  excepting  the  sprouts  of  cabbage, 
because  there  is  not  their  like  among  the  greens  of  the  field." 
But  the  Sages  say,  "  whatever  sprouts  again  is  forbidden." 

2.  There  are  three  countries  to  be  public  property  in  the 
Sabbatical  year:  Judah  and  beyond  Jordan  and  Galilee;  and 
each  is  divided  into  three  parts :  Upper  Galilee,  Lower  Galilee, 
and  the  Vale.  From  the  village  of  Hananiah  and  upward, 
every  part  in  which  the  sycamore  tree  does  not  grow  is  Upper 
Galilee.  And  from  the  village  of  Hananiah  and  lower  down, 
where  any  sycamore  tree  grows,  is  Lower  Galilee.  And  the 
neighborhood  of  Tiberias  is  the  Vale.  And  in  Judah,  the 
mountains,  the  plain,  and  the  vale,  and  the  plain  of  Lydda  is 
as  the  plain  of  the  south.  And  its  mountains  are  as  the  King's 
mountain.1    From  Bethhorn  and  to  the  sea  is  one  province. 

3.  "And  wherefore  did  the  Sages  say  three  countries?" 
"  That  men  might  eat  during  the  Sabbatical  year  in  every 

*  There    are    various    Rabbis    of    this  over   the   plain  of    Sharon.      It  is   also 

name,    spelled   in   different   ways,   men-  suggested  that  it  might  have  been  the 

tioned  in  the  Talmud.  mountains    round     Kirjathjearim     (Abu 

1  The     king's    mountain     is     perhaps  Goosh?).      It    contained    Cephar    Bish, 

Mount  Ephraim,  or  the  mountain  range  Cephar  Sheclaim,   Cephar   Dikraia,   etc. 


THE  SABBATICAL  YEAR  ?I 

one  of  them,  till  the  last  fruits  be  finished  in  it."  R.  Simon 
said,  "  they  did  not  say  three  countries,  they  said  only  in 
Judah."  And  all  the  other  countries  are  reckoned  as  the 
King's  mountain ;  and  all  countries  are  reckoned  the  same  for 
olives  and  dates. 

4.  Men  may  eat  so  long  as  there  is  any  fruit  legally  free, 
but  they  must  not  eat  of  that  which  is  legally  guarded.  Rabbi 
Jose  "  allowed  it,  even  when  guarded."  They  may  eat  fruit 
so  long  as  it  is  found  in  birds'  nests,  and  such  fruit  as  is  twice 
produced  in  each  year,  but  they  must  not  eat  of  winter  fruit. 
R.  Judah  "  allowed  it  at  all  times,  if  it  ripened  before  the  sum- 
mer ended." 

5.  "  If  men  pressed  three  sorts  of  fruit  in  one  barrel?  "  R. 
Eliezer  said,  "  they  may  eat  of  the  first."  R.  Joshua  said, 
"  even  of  the  last."  Rabban  Gamaliel  said,  "  everything,  the 
species  of  which  is  finished  growing  in  the  field,  its  species  is 
to  be  removed  from  the  barrel."  2  Rabbi  Simon  said,  "  all 
greens  are  reckoned  as  one.  They  are  to  be  cleared  away  from 
the  house."  They  may  eat  of  the  leeks  till  the  teasels  have 
ceased  growing  in  the  valley  of  Beth-Netopha. 

6.  "  He  who  gathers  fresh  herbs  ?  "  "  He  may  use  them 
till  their  sap  dry  out."  "  And  he  who  binds  the  dry  in  bun- 
dles ?  "  "  He  may  use  them  till  the  second  rain  descends."  3 
"  The  leaves  of  reeds  and  the  leaves  of  vines  ?  "  "  They  may 
be  used  till  they  fall  from  their  stems."  "  And  he  who  binds 
the  dry  in  bundles  ?  "  "  He  may  use  them  till  the  second 
rain  descends."  Rabbi  Akiba  said,  "  they  may  be  used  by  all 
persons  till  the  second  rain  descends." 

7.  "  Like  to  this  rule  is  his  case  who  rented  a  house  to  his 
neighbor  till  the  rains  ?  "  "  This  means  till  the  second  rain 
descends."  "  He  who  by  his  vow  cannot  get  assistance  from 
his  neighbor  till  the  rains  ?  "  "  This  means  till  the  second  rain 
descends."  "When  may  the  poor  enter  into  the  gardens?"* 
"  When  the  second  rain  descends."  "  When  may  they  use 
and  burn  the  stubble  and  straw  of  the  Sabbatical  year?" 
"  When  the  second  rain  descends." 

8.  "  A  man  had  fruit  of  the  Sabbatical  year,  and  the  time 

2  Others  read  "  and  the  decision  is  as  spring    chiefly    during    the    months    of 

his  word."  March  and  April. 

8  The    second    or    the    "latter"    rain  *  Lev.  xxiii.  22;    Deut.  xxiv.  19. 
Goel   ii.   23),    called    Malkosh,   falls   in 


72  THE  TALMUD 

came  for  clearing  it  out  from  his  house?  "  "  He  may  divide 
to  everyone  victuals  for  three  meals ;  and  the  poor  may  eat 
the  fruit  after  the  clearing  of  it  out,  but  not  the  rich."  The 
words  of  Rabbi  Judah.  Rabbi  Jose  said,  "  the  poor  and  the 
rich  are  alike,  they  may  eat  it  after  it  is  cleared  out." 

9.  "  A  man  had  fruits  of  the  Sabbatical  year,  whether  they 
fell  to  him  by  inheritance,  or  were  given  to  him  by  gift  ?  " 
R.  Eliezer  said,  "  let  them  be  given  to  those  who  may  eat 
them."  But  the  Sages  say,  "  the  transgressor  must  not  profit, 
but  let  them  be  sold  to  those  who  may  eat  them,  and  let  their 
price  be  divided  to  every  man."  "  He  who  eats  dough  of  the 
Sabbatical  year  before  the  heave-offering  be  separated  from 
it?"    "  He  is  guilty  of  death." 


CHAPTER  X 

1.  The  Sabbatical  year  releases  *  a  loan,  whether  it  be  with 
or  without  a  bill.  The  credit  of  a  shop  is  not  released.  But 
if  one  made  it  as  a  loan,  it  is  released.  Rabbi  Judah  said,  "  all 
the  first  credit  is  released,  the  wages  of  an  hireling  is  not  re- 
leased." "  But  if  one  made  it  as  a  loan?  "  "  It  is  released." 
Rabbi  Jose  said,  "  every  work  which  ceases  on  the  Sabbatical 
year  is  released ;  but  that  which  does  not  cease  on  the  Sabbat- 
ical year  is  not  released  from  payment." 

2.  The  butcher  who  slaughtered  a  heifer  (at  the  end  of  the 
Sabbatical  year),  and  divided  her  head  (for  sale  on  the  first 
of  the  two  feast  days  of  the  new  year),  remains  a  debtor ;  but 
if  he  did  so  in  an  intercalary  month,2  he  is  released  (Deut.  xv. 
1).  But  if  it  be  not  an  intercalary  month,  he  is  not  released. 
He  who  forced,  or  enticed,  or  uttered  a  slander,  and  every  act 
of  the  tribunal,  have  no  release.  "  He  who  lent  on  security,  or 
delivered  his  bills  to  the  tribunal?  "  "  There  is  no  release  for 
him." 

3.  The  Defence3  (for  the  poor)  has  no  release.  This  is  one 
of  the  things  which  the  old  Hillel  ruled.     When  he  saw  that 

*  Deut.  xv.   1,  which  it  should  have  been  if  the  month 

•This    decision    supposes   the   case   of  had   been  the   usual   lunar  month, 

the  month  Elul  having  thirty  days,  and  »  "  The  defence,"  called  Pruzbul,  was 

the    last    day   to    be    in    the    Sabbatical  a  legal  document  constituted  to  encour- 

year;    consequently  it  would  not  be  one  age  loans  to  the  poor,  and  to  protect  the 

of  the  two  feast  days  of  the  new  year,  interests  of  the  lender. 


THE  SABBATICAL  YEAR  73 

the  people  refrained  from  mutual  loans,  and  transgressed  what 
is  written  in  the  law,  "  Beware  that  there  be  not  a  thought  in 
thy  wicked  heart,"  4  etc.,  Hillel  ruled  the  Defence. 

4.  This  is  the  substance  of  the  Defence,  "  I  hand  over  to 
you  judges  such  and  such  men  in  such  a  place,  that  every  debt 
which  belongs  to  me  I  may  collect,  whenever  I  please."  And 
the  judges  or  witnesses  sealed  it  below. 

5.  The  Defence  written  before  the  Sabbatical  year  is  valid, 
but  afterward  it  is  disallowed.  Bills  written  before  the  Sab- 
batical year  are  disallowed,  but  afterward  they  are  valid.  He 
who  borrows  from  five  persons  must  write  a  Defence  for  each 
of  them.  If  five  persons  borrow  from  one,  he  writes  but  one 
Defence  for  all  of  them. 

6.  Men  must  not  write  a  Defence  save  only  on  ground.  "  If 
he  have  none  ?  "  "  The  lender  may  present  him  with  however 
little  from  h's  Cvvn  field."  "  If  he  had  a  field  in  pledge  in  a 
city?"  "  He  may  write  on  it  the  Defence."  Rabbi  Huzpith 
said,  "  a  man  may  write  it  on  the  property  of  his  wife ;  and  for 
orphans  on  the  property  of  their  guardians." 

7.  "  Beehives?  "  R.  Eliezer  said,  "  they  are  as  ground,  and 
men  may  write  on  them  a  Defence,  and  they  contract  no  legal 
uncleanness  in  their  proper  place,  but  he  who  takes  honey  out 
of  them  on  the  Sabbath  is  liable  (for  a  sin-offering).  The 
Sages,  however,  say  they  are  not  as  ground,  and  men  must  not 
write  on  them  a  Defence,  and  they  do  contract  legal  defile- 
ment in  their  place,  and  he  who  takes  honey  out  of  them  on 
the  Sabbath  is  free." 

8.  "  He  who  paid  his  debt  on  the  Sabbatical  year?  "  "  The 
lender  must  say  to  him,  '  I  release  thee.' "  "  When  he  said  it 
to  him  ?  "  "  Even  so,  he  may  receive  it  from  him,  as  is  said, 
and  this  is  the  manner  of  the  release."  5  It  is  like  the  slayer 
who  was  banished  to  the  city  of  refuge,  and  the  men  of  the 
city  wished  to  honor  him.  He  must  say  to  them,  "  I  am  a 
murderer."  They  say  to  him,  "  Even  so."  He  may  receive 
the  honor  from  them,  as  is  said,  "  and  this  is  the  case  of  the 
slayer."  8 

9.  "  He  who  pays  a  debt  in  the  Sabbatical  year?"  "The 
spirit  of  the  Sages  reposes  on  him."  7     "  He  who  borrowed 

4  Deut.  xv.  9.  •  Deut.  xix.  4. 

B  Deut.  xv.  2.  7  I.e.,  They  are  well  pleased  with  him. 


74 


THE  TALMUD 


from  a  proselyte,  when  his  children  8  became  proselytes  with 
him?  "  "  He  need  not  repay  his  children."  "  But  if  he  repay 
them?"  'The  spirit  of  the  Sages  reposes  on  him."  All 
movables  become  property  by  acquisition ;  but  everyone  who 
keeps  his  word, 

THE  SPIRIT 

OF  THE   SAGES 

REPOSES 

ON 

HIM. 


8  Money  owing  to  Jewish  proselytes 
was  generally  repaid,  but  it  was  not 
obligatory  to  pay  it  to  their  heirs,  as 
the  persons  from  whom  the  proselytes 
came  were  no  longer  in  a  religious  sense 
their  next  of  kin. 

Note.— At  the  Feast  of  Tabernacles 
in  the  Sabbatical  year,  the  following 
portions  of  Scripture  were  appointed  to 
be  read:  Deut.  i.  1-6;  vi.  4-8;  xi.  13- 
22;  xiv.  22;  xv.  23;  xvii.  14;  xxvi.  12- 
19;    xxvii. ;  xxviii.    These  portions  were 


read  by  the  king  or  high  priest  from 
a  wooden  platform  erected  in  the  Tem- 
ple. The  king  or  the  high  priest  usually 
read  them  sitting.  King  Agrippa,  how- 
ever, read  them  standing,  and  when  he 
came  to  the  words  "  Thou  mayst  not 
set  a  stranger  over  thee,  which  is  not 
thy  brother  "  (Deut.  xvii.  15),  "  tears 
dropped  from  his  eyes."  The  people 
then  cried  out  to  encourage  him, 
"  Thou  art  our  brother — thou  art  our 
brother  "  (Sotah,  vii.  8). 


ON   THE   SABBATH 

Removals — Work  to  be  Avoided — Discussion  Between  the  Schools  of 
Shammai  and  Hillel  as  to  What  Constitutes  Work— Work  Allowed — 
Lighting — Eve  of  the  Sabbath — Cooking  and  Hot  Water — Retention 
of  Heat — Burdens — Ornaments — Principal  and  Secondary  Work. 

CHAPTER  I 

1.  Removals1  on  the  Sabbath  are  two.  Of  these  removals 
four  are  inside  a  place.  And  there  are  two  other  removals, 
of  which  four  are  outside  a  place.  "  How  ?  "  "A  beggar 
stands  without,  and  the  master  of  the  house  within.  The  beg- 
gar reached  his  hand  within,  and  gave  something  into  the 
hand  of  the  master  of  the  house,  or  took  something  from  it 
and  brought  it  out?  "  "  The  beggar  is  guilty,2  and  the  master 
of  the  house  is  free."  "  The  master  of  the  house  reached  his 
hand  outside  and  gave  something  into  the  hand  of  the  beg- 
gar, or  took  something  from  it  and  brought  it  in?"  "The 
master  of  the  house  is  guilty,  but  the  beggar  is  free."  "  The 
beggar  reached  his  hand  within,  and  the  master  of  the  house 
took  something  from  it,  or  gave  something  into  it,  and  the 
beggar  brought  it  out?"  "Both  are  free."  "The  master  of 
the  house  reached  his  hand  without,  and  the  beggar  took 
something  from  it,  or  gave  something  into  it,  and  the  master 
brought  it  in  ?  "    "  Both  are  free." 

2.  A  man  must  not  sit  before  the  barber  near  to  evening 
prayer,3  until  he  has  prayed.  He  must  not  enter  a  bath,  nor  a 
tannery,  nor  eat,  nor  judge.  "  But  if  they  began  ?  "  "  They 
need  not  cease."  They  may  cease  to  read  the  "  Hear,"  4  etc., 
but  they  must  not  cease  to  pray. 

3.  A  tailor  must  not  go  out  with  his  needle  near  dusk,3  lest 
he  forget  and  go  (afterward).     Nor  a  scribe  go  out  with  his 

1  From  private  to  public  property.  8  On  Friday  evening. 

■  Of  death.  4  Deut.  vi.  4. 

75 


76  THE  TALMUD 

pen.  Nor  may  one  search  his  garments.  Nor  shall  one  read 
at  the  light  of  the  lamp.  In  truth  they  said,  "  the  teacher  may 
overlook  when  children  are  reading,  but  he  himself  shall  not 
read."  Similar  to  him,  one  with  an  issue  shall  not  eat  with  her 
who  has  an  issue,  because  of  the  custom  of  transgression. 

4.  And  these  following  are  from  the  decisions  which  they 
mentioned  of  the  upper  chamber  of  Hananiah,  the  son  of 
Hezekiah,  the  son  of  Gorion,  when  the  Sages  went  up  to  visit 
him.  The  school  of  Shammai  was  counted,  and  was  more 
numerous  than  the  school  of  Hillel.  And  eighteen  matters 
were  determined  on  that  day. 

5.  The  school  of  Shammai  said,  "  they  must  not  soak  ink, 
nor  paints,  nor  vetches,  unless  they  be  sufficiently  soaked  while 
it  is  yet  day."    But  the  school  of  Hillel  allow  it. 

6.  The  school  of  Shammai  said,  "  they  must  not  put  bun- 
dles of  flax  inside  the  oven,  except  it  be  sufficiently  steamed 
while  it  is  yet  day,  nor  wool  into  the  boiler  except  it  imbibe 
sufficient  dye  in  the  eye  of  day."  But  the  school  of  Hillel 
allow  it.  The  school  of  Shammai  said,  "  they  must  not  spread 
nets  for  beasts,  nor  birds,  nor  fishes,  except  they  be  netted 
while  it  is  yet  day."    But  the  school  of  Hillel  allow  it. 

7.  The  school  of  Shammai  said,  "  they  must  not  sell  to  a 
stranger,  and  they  must  not  lade  his  ass  with  him,  and  they 
must  not  load  on  him,  except  they  have  sufficient  time  to  reach 
a  near  place  before  the  Sabbath."  But  the  school  of  Hillel 
allow  it. 

8.  The  school  of  Shammai  said,  "  they  must  not  give  skins 
to  a  tanner,  nor  articles  to  a  strange  laundress ;  except  they 
can  be  sufficiently  done  while  it  is  yet  day."  But  all  of  them 
the  school  of  Hillel  allow  "  with  the  sun." 

9.  Said  Rabbi  Simon,  the  son  of  Gamaliel,  "  the  house  of 
my  father  used  to  give  white  articles  to  a  strange  laundress 
three  days  before  the  Sabbath."  But  both  schools  agree  that 
"  they  may  carry  °  beams  to  the  oil-press  and  logs  to  the  wine- 
press." 

10.  "  They  must  not  fry  flesh,  onions,  and  eggs ;  except  they 
be  sufficiently  fried  while  it  is  yet  day.  They  must  not  put 
bread  in  the  oven  at  dusk,  nor  a  cake  on  coals,  except  its  face 

5  Though    by   their    weight    they    continue   to   press   out  oil  or  wine   on  the 
Sabbath. 


THE  SABBATH  77 

be  sufficiently  crusted  while  it  is  yet  day."    Rabbi  Eliezer  said, 
"  that  its  under  side  be  sufficiently  crusted." 

11.  "  They  may  hang  up  the  passover  °  offering  in  an  oven 
at  dusk.  And  they  may  take  a  light  from  the  wood  pile  in  the 
house  of  burning.7  And  in  the  suburbs  "  when  the  fire  has 
sufficiently  lighted  the  greater  part."  Rabbi  Judah  says,  "  from 
the  coals  however  little"  (kindled  before  the  Sabbath). 


CHAPTER  II 

1.  "With  what  may  they  light  (lamps)  on  the  Sabbath?" 
"  And  with  what  may  they  not  light  ?  "  "  They  may  not  light 
with  cedar  moss,  nor  with  unhackled  flax,  nor  with  floss  silk, 
nor  with  a  wick  of  willow,  nor  with  a  wick  of  nettles,  nor  with 
weeds  from  the  surface  of  water,  nor  with  pitch,  nor  with 
wax,  nor  with  castor  oil,  nor  with  the  defiled  oil  of  heave- 
offering,  nor  with  the  tail,  nor  with  the  fat."  Nahum  the 
Median  said,  "  they  may  light  with  cooked  fat."  But  the 
Sages  say,  "  whether  cooked  or  uncooked,  they  must  not  light 
with  it." 

2.  They  must  not  light  with  the  defiled  oi!  of  the  heave- 
offering  on  a  holiday.  Rabbi  Ishmael  said,  "  they  must  not 
light  with  pitch  dregs  for  the  honor  of  the  Sabbath."  But  the 
Sages  allow  all  oils,  "  with  sesame  oil,  with  nut  oil,  with  radish 
oil,  with  fish  oil,  with  colocynth  oil,  with  pitch  dregs  and 
naphtha."  Rabbi  Tarphon  said,  "  they  must  only  light  with 
olive  oil." 

3.  "  They  must  not  light  with  anything  that  grows  from 
wood,  except  flax.  And  all  that  grows  from  wood  does  not 
contract  the  uncleanness  of  tents,1  except  flax.  "  A  wick  of 
cloth  folded  but  not  singed  ?  "  Rabbi  Eliezer  says,  "  it  con- 
tracts uncleanness,  and  they  must  not  light  it."  Rabbi  Akiba 
says,  "  it  is  clean,  and  they  may  light  it." 

4.  A  man  must  not  perforate  an  eggshell,  and  fill  it  with 
oil,  and  put  it  on  the  mouth  of  the  lamp,  because  it  drops,  even 
though  it  be  of  pottery.  But  Rabbi  Judah  "  allows  it."  "  But 
if  the  potter  joined  it  at  first?  "  "  It  is  allowed,  since  it  is  one 

8  When   the   eve  of  the  passover   and  T  In  the  Temple.     See  tract  Measure- 

the  eve  of  the  Sabbath  coincided.  merits,  c.   1.  . 

1  Num.  xix.   18. 


78 


THE  TALMUD 


vessel."  A  man  must  not  fill  a  bowl  of  oil,  and  put  it  by  the 
side  of  the  lamp,  and  put  the  end  of  the  wick  into  it  because  it 
imbibes.     But  Rabbi  Judah  "  allows  it." 

5.  "  Whoever  extinguishes  the  lamp  because  he  fears  the 
Gentiles,  or  robbers,  or  a  bad  spirit,  or  that  the  sick  may  sleep?  " 
"He  is  free."  "  He  spares  the  lamp  ?  "  "  He  spares  the  oil  ?  " 
"He  spares  the  wick?"  "He  is  guilty."  But  Rabbi  Jose 
frees  in  all  cases  except  the  wick,  because  "  it  makes  coal." 

6.  For  three  transgressions  women  die  in  the  hour  of  child- 
birth :  when  they  neglect  times,  and  the  dough  offering,2  and 
lighting  the  Sabbath  lamp. 

7.  Three  things  are  necessary  for  a  man  to  say  in  his  house 
on  the  eve  of  the  Sabbath  at  dusk.  "  Have  you  taken  tithes  ?  " 
"Have  you  prepared  erub?"8  "  Light  the  lamp."  "  It  is 
doubtful' if  it  be  dark  or  not?  "  4  "  They  must  not  tithe  that 
which  is  certainly  untithed,  and  they  must  not  baptize  vessels, 
and  they  must  not  light  the  lamps.  But  they  may  take  tithes 
of  the  doubtful  heave-offering,  and  prepare  erub,  and  cover  up 
hot  water." 

CHAPTER  III 

1.  "A  cooking  oven  which  was  heated  with  stubble  or 
brushwood  ?  "  "  They  may  place  on  it  cookery."  "  With  oil- 
dregs  and  with  wood  ?  "  "  They  must  not  place  it,  till  the  coals 
are  raked  out,  or  ashes  put  in."  The  school  of  Shammai  say, 
"hot  water,  but  not  cookery."  But  the  school  of  Hillel  say, 
"  hot  water  and  cookery."  The  school  of  Shammai  say,  "  they 
may  take  it  off,  but  not  place  it  back."  But  the  school  of 
Hillel  say,  "  they  may  place  it  back." 

2.  "  A  cooking  stove,  which  was  heated  with  stubble  or 
brushwood  ?  "  "  They  must  not  place  anything  either  inside 
or  upon  it."  "  A  bake  oven,  which  was  heated  with  stubble  or 
brushwood?"  "It  is  as  a  cooking  oven."  "With  oil-dregs 
or  with  wood?  "    "  It  is  as  a  cooking  stove." 

3.  They  must  not  put  an  egg  beside  a  boiler,  lest  it  be  boiled. 
And  they  must  not  wrap  it  in  towels.    But  Rabbi  Jose  allows 

»  Num    xv   20  tides,  etc.    It  is  done  by  persons  bless- 

«  I  e.    Have  you  so  joined  houses  that  ing  a  piece  of  dough  which  is  common 

are  aoart  that  they  may  be  counted  as  property. 

one    on   the    Sabbath    for    carrying    ar-  *  When  three  stars  are  seen,  it  is  dark. 


THE  SABBATH  79 

it.     And  they  must  not  hide  it  in  sand,  or  in  the  dust  of  the 
roads,  lest  it  be  roasted. 

4.  It  happened  that  the  men  of  Tiberias  arranged,  and  in- 
troduced a  pipe  of  cold  water  into  a  canal  of  the  hot  springs. 
The  Sages  said  to  them,  "  if  it  be  Sabbath,  it  is  as  if  hot  waters 
were  heated  on  Sabbath,  they  are  forbidden  for  washing  and 
drinking.  But  if  on  a  holiday,  as  if  hot  waters  were  heated  on 
a  holiday,  they  are  forbidden  for  washing  but  allowed  for 
drinking."  "  A  skillet  with  attached  brazier?  "  "  If  one  rake 
out  the  coals  (on  Friday  evening),  persons  may  drink  its  hot 
waters  on  Sabbath."  "  A  pan  with  double  bottom  ?  "  "  Even 
though  the  coals  are  raked  out,  they  must  not  drink  of  it." 

5.  "  The  boiler  which  is  set  aside  (from  the  fire)  ?  "  "  They 
must  not  put  into  it  cold  water  to  be  warmed ;  but  they  may 
put  into  it — or  into  a  cup — cold  water  to  make  it  lukewarm." 
"  A  saucepan  or  an  earthen  pot,  which  they  took  off  boiling?  " 
"  They  must  not  put  into  it  spices,  but  they  may  put  them  into 
a  bowl  or  into  a  plate."  Rabbi  Judah  says,  "  they  may  put  them 
into  all  vessels,  excepting  a  thing  in  which  there  is  vinegar  or 
fish-brine." 

6.  They  must  not  put  vessels  under  a  lamp  to  catch  the  oil. 
"  But  if  they  place  them,  while  it  i9  still  day  ?  "  "  It  is  al- 
lowed." But  they  must  not  use  it,  because  it  is  not  purposely 
prepared  (for  Sabbath  use).  They  may  remove  a  new  lamp, 
but  not  an  old  one.  Rabbi  Simon  says,  "  all  lamps  may  be  re- 
moved, except  the  lamp  lighted  for  the  Sabbath."  They  may 
put  a  vessel  under  the  lamp  to  catch  sparks,  but  they  must 
not  put  water  into  it,  as  it  quenches. 

CHAPTER  IV 

1.  "  With  what  may  they  cover  up  (pots  to  retain  the 
heat)?"  "And  with  what  may  they  not  cover  them  up?" 
"  They  may  not  cover  them  up  with  oil-dregs,  or  dung,  or 
salt,  or  lime,  or  sand  either  fresh  or  dry,  or  straw,  or  grape- 
skins,  or  woollen,  or  herbs  when  they  are  fresh,  but  they  may 
cover  up  with  them  when  they  are  dry.  They  may  cover  up 
with  garments,  and  fruits,  with  doves'  wings,  with  carpenters' 
sawdust,  and  with  tow  of  fine  flax."  Rabbi  Judah  forbids 
"  fine,"  but  allows  "  coarse." 


8o  THE  TALMUD 

2.  They  may  cover  up  with  hides,  and  remove  them — with 
woollen  fleeces,  but  they  must  not  remove  them.  "  How  does 
one  do?"  "He  takes  off  the  cover,  and  they  fall  down." 
Rabbi  Eleazar,  the  son  of  Azariah,  says  "  the  vessel  is  inclined 
on  its  side,  and  he  takes  them  away."  "  Perhaps  he  took  them 
away  and  cannot  return  them  ?  "  x  But  the  Sages  say  "  he 
may  take  them  away,  and  return  them."  "  He  does  not  cover 
it,  while  it  is  yet  day  ?  "  "  He  must  not  cover  it,  when  it  begins 
to  be  dark."  "  He  covered  it,  and  it  opened  ?  "  "  It  is  allowed 
to  cover  it  again."  A  man  may  fill  the  goblet,  and  put  it  under 
the  pillow  or  under  the  bolster  (to  warm  it). 

CHAPTER  V 

1.  "  With  what  is  a  beast  led  forth,  and  with  what  is  it  not 
led  forth  ?  "  1  One  may  lead  forth  the  camel  with  a  head-stall, 
and  the  she-camel  with  a  nose-ring,  and  the  Lydda,2  asses  with 
a  bridle,  and  a  horse  with  a  halter,  and  all  animals  that  wear  a 
halter  they  may  lead  forth  with  a  halter,  and  they  are  held  with 
a  halter,  and,  if  unclean,  they  may  sprinkle  water  upon  them, 
and  baptize  them  in  their  places. 

2.  The  ass  one  may  lead  forth  with  a  pack-saddle  when  it 
is  bound  on  it.  Rams  go  forth  tied  up.  Ewes  go  forth  with 
tails  bound  back,  doubled  down,  or  put  in  a  bag.  The  g  ats  go 
forth  bound  tightly.  Rabbi  Jose  "  forbids  all,  excepting  ewes, 
to  have  their  tails  in  a  bag."  Rabbi  Judah  says  "  the  goats  go 
forth  bound  tightly  to  dry  up  their  udders,  but  not  to  7  urd 
the  milk." 

3.  "  And  with  what  must  they  not  go  forth?  "  "  A  camel 
must  not  go  forth  with  a  rag  bound  as  a  mark  to  its  tail,  nor 
fettered,  nor  with  fore-foot  tied  doubled  up,  and  so  with  the 
rest  of  all  beasts;  a  man  must  not  bind  camels  one  to  another, 
and  lead  them,  but  he  may  take  their  ropes  into  his  hand,  and 
hold  them,  guarding  that  they  be  not  twisted.3 

4.  One  must  not  bring  forth  an  ass  with  a  pack-saddle,  when 
it  is  not  tied  upon  him  before  the  Sabbath ;  nor  with  a  bell, 
even  though  it  be  muffled,  nor  with  a  ladder  4  on  its  throat,  nor 

1  As  that  would   involve  "  labor."  •  Through    fear  of   linen   and   woollen 

1  The  point   to  be   decided  is   the  dif-  being  mixed.    Deut.  xxii.  u. 

ference  between   what   is  necessary  and  *  Ladder-shaped  piece  of  wood  to  pre- 

what  is  a  burden.  vent   it  rubbing   its  throat   if  it  have  a 

*  Others  think  "  Lybian  "  asses.  sore. 


THE  SABBATH  81 

with  a  strap  on  its  leg ;  nor  may  cocks  and  hens  be  led  forth 
with  twine  or  straps  on  their  legs.  Nor  may  rams  be  led  forth 
with  a  gocart  under  their  tails,  nor  ewes  with  John  wood.6 
And  the  calf  must  not  be  led  forth  with  a  muzzle,  nor  a  cow  with 
the  skin  of  the  hedgehog,6  nor  with  a  strap  between  her  horns. 
The  cow  7  of  Rabbi  Eleazar,  the  son  of  Azariah,  used  to  go 
out  with  a  strap  between  her  horns,  but  not  with  the  will  of  the 
Sages. 

CHAPTER  VI 

i.  "  With  what  may  a  woman  go  out?  "  And  "  with  what 
may  she  not  go  out?  "  "  A  woman  may  not  go  out  with  laces 
jf  wool,  nor  with  laces  of  flax,  nor  with  straps  on  her  head, 
and  she  cannot  baptize  herself  in  them  till  she  unloose  them; 
nor  with  frontlets,  nor  temple  fillets,  unless  sewn  to  her  cap, 
nor  with  a  headband,  into  the  public  street,  nor  with  a  golden 
crown  in  the  form  of  Jerusalem,  nor  with  a  necklace,  nor  with 
nose-rings,  nor  with  a  ring  without  a  seal,  nor  with  a  needle 
without  an  eye;  but,  if  she  go  out,  she  is  not  guilty  of  a  sin- 
offering." 

2.  A  man  must  not  go  out  with  hobnailed  sandals,1  nor  with 
one  sandal  when  there  is  no  sore  on  his  other  foot,  nor  with 
phylacteries,  nor  with  an  amulet  unless  it  be  of  an  expert,  nor 
with  a  coat  of  mail,  nor  with  a  helmet,  nor  with  greaves ;  but, 
if  he  go  out,  he  is  not  guilty  of  a  sin-offering. 

3.  "  A  woman  must  not  go  out  with  an  eyed  needle,  nor 
with  a  signet  ring,  nor  with  a  spiral  head-dress,  nor  with  a 
scent-box,  nor  with  a  bottle  of  musk ;  and  if  she  go  out  she  is 
guilty  of  a  sin-offering."  The  words  of  Rabbi  Meier.  But  the 
Sages  "  absolve  the  scent-box  and  the  bottle  of  musk." 

4.  The  man  must  not  go  out  with  sword,  nor  bow,  nor  shield, 
nor  sling,  nor  lance ;  and  if  he  go  out  he  is  guilty  of  a  sin- 
offering.  Rabbi  Eleazar  said,  "  they  are  his  ornaments."  But 
the  Sages  say,  "  they  are  only  for  shame,  as  is  said,  '  And  they 
shall  beat  their  swords  into  ploughshares,  and  their  spears 

6  Wood  discovered  by  one  John,  which        neighbor's,  but  as  he  did  not  object,  the 
when  put  into   sheep's   nostrils,   caused        blame  was  laid  on  him. 

them  to  sneeze  and  the  maggots  to  fall  *  Once  a  number  of  Jews  took  refuge 

off  in   a    cave,    and   hearing   some   persons 

aTo    prevent    her    being    sucked    by  pass,    whom  they   supposed   to  be   ene- 

reptiles  mies,  they  fell  on  each  other  with  their 

7  The  Gemara  says,  the  cow  was  his  hobnailed  sandals,  and  beat  each  other 

to  death. 


82  THE  TALMUD 

into  pruning  hooks :  nation  shall  not  lift  up  sword  against 
nation,  neither  shall  they  learn  war  any  more.'  "  2  Garters  are 
clean,  and  they  may  go  forth  in  them  on  Sabbath.  Anklets  8 
contract  uncleanness,  and  they  must  not  go  out  in  them  on  Sab- 
bath. 

5.  A  woman  may  go  out  with  plaits  of  hair  whether  they 
be  her  own,  or  her  companion's,  or  a  beast's  hair,  with  frontlets 
and  temple  fillets,  when  they  are  sewn  to  her  cap,  with  a  head- 
band or  a  stranger's  curl  into  the  courtyard,  with  wool  in  her 
ear,  and  wool  in  her  shoe,  and  wool  prepared  for  her  separation, 
with  pepper,  or  with  a  grain  of  salt,4  or  with  anything  which 
she  will  put  inside  her  mouth,  except  that  she  shall  not  put  it 
in  for  the  first  time  on  the  Sabbath,  and  if  it  fall  out  she  must 
not  put  it  back.  "  A  false  tooth  or  a  tooth  of  gold?  "  Rabbi 
"  allows  it."   But  the  Sages  "  forbid  it." 

6.  A  woman  may  go  out  with  a  coin  on  a  sore  foot.  Little 
girls  may  go  out  with  plaits  and  even  splinters  in  their  ears. 
Arab  women  go  out  veiled,  and  Median  women  with  mantillas ; 
and  so  may  any  one,  but,  as  the  Sages  have  said,  "  according 
to  their  custom." 

7.  A  mantilla  may  be  folded  over  a  stone,  or  a  nut,  or  money, 
save  only  that  it  be  not  expressly  folded  for  the  Sabbath. 

8.  "  The  cripple  may  go  out  on  his  wooden  leg."  The  words 
of  Rabbi  Meier.  But  Rabbi  Jose  forbids  it.  "  But  if  it  have  a 
place  for  receiving  rags?"  "It  is  unclean."  His  crutches 
cause  uncleanness  by  treading.  But  they  may  go  out  with  them 
on  the  Sabbath,  and  they  may  enter  with  them  into  the  Temple 
court.  The  chair  and  crutches  (of  a  paralytic)  cause  un- 
cleanness by  treading,  and  they  must  not  go  out  with  them 
on  the  Sabbath,  and  they  must  not  enter  with  them  into  the 
Temple  court.  Stilts  5  are  clean,  but  they  must  not  go  out  with 
them. 

9.  The  sons  may  go  out  with  their  (father's)  girdles.  And 
sons  of  kings  with  little  bells ;  and  so  may  anyone,  but, 
as  the  Sages  have  said,  "  according  to  their  custom." 

10.  "  They  may  go  cut  with  an  egg  of  a  locust,6  and  a  tooth 
of  a  fox,7  and  a  nail  of  one  crucified,  as  medicine."  8    The  words 

'Isaiah  xi.  4;    Micah  iv.  3.  "To  cure  ear-ache. 

» These  anklets   were  a  kind  of  chain  7  To     cure     one    who    did     not    sleep 

used    to     prevent    members    of    certain  enougli    they    used    a    tooth    of    a    dead 

families    in    Jerusalem    taking   too   wide  fox.     For  one  who  slept  too  much,  they 

strides   in   walking.  used  a  tooth  of  a  living  fox. 

4  To  cure  toothache.  8  To  cure  ague. 

•  Others  translate  "  masks." 


THE  SABBATH  83 

of  Rabbi  Meier.  But  the  Sages  say  (others  read  the  words  of 
Rabbi  Jose  and  Rabbi  Meier)  "  it  is  forbidden  even  on  a 
week  day,  because  of  the  ways  of  the  Amorites."  9 


CHAPTER  VII 

1.  The  Sages  laid  down  a  great  rule  for  the  Sabbath: 
"  Everyone  who  forgets  the  principle  of  Sabbath,  and  did 
many  works  on  many  Sabbaths,  is  only  responsible  for  one  sin- 
offering.  Everyone  who  knows  the  principle  of  Sabbath,  and 
did  many  works  on  many  Sabbaths,  is  responsible  for  every 
Sabbath.  Everyone  who  knows  that  there  is  Sabbath,  and  did 
many  works  on  many  Sabbaths,  is  responsible  for  every  prin- 
cipal work.1  Everyone  who  has  done  many  works,  springing 
from  one  principal  work,  is  only  responsible  for  one  sin-offer- 
ing. 

2.  The  principal  works  are  forty,  less  one — sowing,  plough- 
ing, reaping,  binding  sheaves,  threshing,  winnowing,  sifting, 
grinding,  riddling,  kneading,  baking,  shearing  wool,  whitening, 
carding,  dyeing,  spinning,  warping,  making  two  spools,  weav- 
ing two  threads,  taking  out  two  threads,  twisting,  loosing,  sew- 
ing two  stitches,  tearing  thread  for  two  sewings,  hunting  the 
gazelle,  slaughtering,  skinning,  salting,  curing  its  skin,  tan- 
ning, cutting  up,  writing  two  letters,  erasing  to  write  two 
letters,  building,  demolishing,  quenching,  kindling,  hammer- 
ing, carrying  from  private  to  public  property.  Lo,  these  are 
principal  works — forty,  less  one. 

3.  And  another  rule  the  Sages  laid  down :  "  All  that  is 
worthy  of  reservation,  and  they  reserve  its  like — if  they  carry 
it  out  on  the  Sabbath,  they  are  responsible  for  a  sin-offering ; 
and  everything  which  is  not  worthy  of  reservation,  and  they 
do  not  reserve  its  like — if  they  carry  it  out  on  the  Sabbath, 
none  is  responsible  but  the  reserver." 

4.  Whoever  brings  out  straw — a  heifer's  mouthful ;  hay — 
a  camel's  mouthful ;  chaff — a  lamb's  mouthful ;  herbs — a  kid's 
mouthful ;  garlic  leaves  and  onion  leaves — if  fresh,  the  size  of 

•  Lev.  xviii.  3.  does  one  principal  work  and  twenty  sec- 

1  Works    are    divided    into    principal  ondary   works,    they   regarded   them    as 

and  secondary,  or  in  Rabbinic  language  one  sin,  and  consequently  deserving  one 

fathers    and    children.      And    if   a    man  punishment. 


84  THE  TALMUD 

a  dried  fig— if  dry,  a  kid's  mouthful;  but  they  must  not  add 
one  with  the  other,  for  they  are  not  equal  in  their  measures. 
Whoever  carries  out  food  the  size  of  a  dried  fig,  is  guilty  of 
death.  And  victuals,  they  may  add  one  to  another  as  they  are 
equal  in  their  measures,  excepting  their  peels  and  their  kernels, 
and  their  stalks  and  the  fine  and  coarse  bran.  Rabbi  Judah 
says,  "  excepting  the  peels  of  lentils,  as  they  may  cook  them 
with  them." 

CHAPTER  VIII 

i.  One  may  bring  out  wine  sufficient  for  the  cup,1  milk 
sufficient  for  a  gulp,  honey  sufficient  for  a  bruise,  oil  suffi- 
cient to  anoint  a  small  member,  water  sufficient  to  moisten 
the  eye-salve,  and  the  rest  of  all  beverages  a  quarter  of  a  log, 
and  whatever  can  be  poured  out 2  a  quarter  of  a  log.  Rabbi 
Simeon  says,  "  all  of  them  by  the  quarter  log."  And  they  did 
not  mention  these  measures  save  for  those  who  reserve  them. 

2.  "  Whoever  brings  out  cord  sufficient  to  make  an  ear  for 
a  tub,  bulrush  sufficient  to  hang  the  sieve  and  the  riddle?" 
Rabbi  Judah  said,  "  sufficient  to  take  from  it  the  measure  of  a 
child's  shoe ;  paper  sufficient  to  write  on  it  the  signature  of  the 
taxgatherers ;  erased  paper  sufficient  to  wrap  round  a  small 
bottle  of  balm — is  guilty"   (of  death). 

3.  Leather  sufficient  for  an  amulet;  parchment  polished  on 
both  sides,  sufficient  to  write  a  sign  for  a  door-post;  vellum 
sufficient  to  write  on  it  a  small  portion,  which  is  in  phylacteries, 
that  is,  "  Hear,  O  Israel;  "  ink  sufficient  to  write  two  letters; 
kohl 3  sufficient  to  paint  one  eye. 

4.  Bird-lime  sufficient  to  put  on  the  top  of  a  perch;  pitch 
or  sulphur  to  fill  a  hole ;  wax  sufficient  to  fill  the  mouth  of  a 
small  hole ;  brick-clay  sufficient  to  make  a  mouth  of  a  crucible 
bellows  for  goldsmiths — Rabbi  Judah  says,  "  sufficient  to  make 
a  crucible  stand ;  "  bran  sufficient  to  put  on  the  mouth  of 
a  crucible  blow-pipe  for  goldsmiths ;  ointment  sufficient  to 
anoint  the  little  finger  of  girls — Rabbi  Judah  says,  "  sufficient 
to  make  the  hair  grow ;  "  Rabbi  Nehemiah  says,  "  to  freshen 
the  temple." 

'If.,    one  part   wine   ard  three   parts  '  E.p..   foul   water. 

-.vntrr.  *  Henna  dust   for   women  s   eyes. 


THE  SABBATH  85 

5.  Red  earth  "  as  the  seal  of  merchants  " — the  words  of  R. 
Akiba ;  but  the  Sages  say,  "  as  the  seal  of  letters ;  "  dung  and 
fine  sand,  "  sufficient  to  manure  a  cabbage  stalk," — the  words 
of  Rabbi  Akiba ;  but  the  Sages  say,  "  sufficient  to  manure  a 
leek ;  "  coarse  sand  sufficient  to  put  on  a  full  lime-hod ;  a  reed 
sufficient  to  make  a  pen.  "  But  if  it  be  thick  or  split  ?  "  "  suffi- 
cient to  boil  with  it  a  hen's  egg  easy  (to  be  cooked)  among 
eggs,  mixed  with  oil  and  put  in  a  pan." 

6.  A  bone  sufficient  to  make  a  spoon, — Rabbi  Judah  said, 
"  sufficient  to  make  the  ward  of  a  key ;  "  glass  sufficient  to 
scrape  the  top  of  a  shuttle ;  a  lump  of  earth  or  a  stone  suffi- 
cient to  fling  at  a  bird ;  Rabbi  Eliezer  said,  "  sufficient  to  fling 
at  a  beast." 

7.  "A  potsherd?"  "Sufficient  to  put  between  two  beans," 
— the  words  of  Rabbi  Judah ;  Rabbi  Meier  says,  "  sufficient 
to  take  away  fire  with  it ;  "  Rabbi  Jose  says,  "  sufficient  to  re- 
ceive in  it  the  fourth  of  a  log."  Said  Rabbi  Meier,  "  Although 
there  is  no  visible  proof  of  the  matter,  there  is  an  indication  of 
the  matter,  as  is  said,  "  there  shall  not  be  found  in  the  burst- 
ing of  it  a  sherd  to  take  fire  from  the  hearth."  4  Rabbi  Jose 
said  to  him,  "  thence  is  the  visible  proof,  '  or  to  take  water  out 
of  the  pit.'  "  * 

'  Isaiah  xxx.  14. 


ON   THE   PASSOVER 

Searching  for  Leaven— How  Leaven  Is  to  be  Put  Away— Restrictions  with 
Regard  to  It — What  Things  Make  Leaven— Leavening— Work  on  the 
Eve  of  the  Passover— Trades  Allowed— Men  of  Jericho— Hezekiah— 
The  Daily  Offering— Intention— Slaughter  of  Passover  Offering- 
Mode  of  Proceeding— The  Passover  on  a  Sabbath— Discussion  Be- 
tween R.  Akiba  and  R.  Eleazar— Roasting  the  Passover— Various 
Contingencies — Hinderances— Rules  and  Directions — How  the  Pass- 
over Is  to  be  Eaten — Praise  and  Thanksgiving. 

CHAPTER  I 

i.  On  the  eve  of  the  fourteenth  day  of  Nisan  x  men  search 
for  leaven  by  candlelight.  Every  place  where  men  do  not  bring 
in  leaven,  there  is  no  need  of  search.  "  And  wherefore  do  they 
say,  two  lines  of  barrels  in  the  wine  cellar  ?  "  '  The  place  is 
meant  into  which  persons  bring  leaven."  The  school  of  Sham- 
mai  say,  "  two  rows  in  front  of  the  whole  cellar."  But  the 
school  of  Hillel  say,  "  the  two  outer  lines  on  the  top." 

2.  People  need  not  suspect,  lest  perchance  the  weasel  have 
slipped  (with  leaven)  from  house  to  house  or  from  place  to 
place.  If  so,  from  court  to  court,  from  city  to  city,  there  is 
no  end  to  the  matter. 

3.  Rabbi  Judah  said,  "  men  search  on  the  eve  of  the  four- 
teenth and  on  the  morning  of  the  fourteenth  day,  and  at  the 
time  of  burning  it."  But  the  Sages  say,  "  if  one  did  not 
search  on  the  eve  of  the  fourteenth,  he  must  search  on  the 
fourteenth;  if  he  did  not  search  on  the  fourteenth,  he  must 
search  during  the  feast ;  if  he  did  not  search  during  the  feast, 
he  must  search  after  the  feast ;  and  whatever  remains,  he  shall 
leave  well  concealed,  that  there  be  no  further  need  of  search 
after  it." 

4.  Rabbi  Meier  said,  "  men  may  eat  it  till  five  o'clock,2  and 

1  Nisan    nearly    corresponds    with   the        computation  of  time,  six  must  be  added 
month  of  March.  to  the  hours  mentioned  in  the  Mishna. 

•I.e.,   n  o'clock  a.m.     To  obtain  our 

86 


THE  PASSOVER  87 

burn  it  at  the  beginning  of  six."  Rabbi  Judah  said,  "  they 
may  eat  it  till  four,  and  they  are  in  suspense  about  five,  but  they 
burn  it  at  the  beginning  of  six." 

5.  And  again  said  R.  Judah,  "  two  loaves  of  the  disallowed 
praise-offering  were  placed  on  the  portico  of  the  Temple  in- 
closure ;  whilst  they  were  placed  there,  all  the  people  might  eat 
leaven.  If  one  were  taken  down  they  were  in  suspense;  they 
neither  ate  nor  burned  it.  When  both  were  taken  down  they 
began  to  burn  it."  Rabban  Gamaliel  said,  "  men  may  eat 
ordinary  food  till  four  o'clock,  and  the  heave-offering  till  five 
o'clock,  but  they  burned  the  leaven  at  six  o'clock." 

6.  Rabbi  Chanina,  the  deputy  of  the  priesthood,  said,  "  from 
the  (first)  days  of  the  priesthood  the  priests  did  not  object 
to  burn  the  flesh  rendered  legally  unclean  3  with  the  second 
degree  of  uncleanness,  with  the  flesh  rendered  legally  unclean 
with  the  first  degree  of  uncleanness.  Even  though  they  should 
add  legal  uncleanness  to  legal  uncleanness."  Rabbi  Akiba 
went  further  and  said,  "  from  the  (first)  days  of  the  priest- 
hood the  priests  did  not  object  to  light  the  oil  which  was  dis- 
allowed on  the  day  of  a  man's  baptism  (who  had  been  legally 
unclean),  with  a  candle  which  was  unclean  with  the  unclean- 
ness of  the  dead,  even  though  they  should  add  legal  unclean- 
ness to  legal  uncleanness." 

7.  Said  R.  Meier,  "  from  their  words  we  learn  that  men  may 
burn  the  clean  heave-offering  of  leaven,  with  that  which  is 
unclean,  on  account  of  the  passover."  To  him  replied  Rabbi 
Jose,  "  this  is  not  the  conclusion."  But  Rabbi  Eliezer  and 
Rabbi  Joshua  confess  "  that  men  should  burn  each  by  itself." 
And  the  contention  is  with  regard  to  what  is  doubtful,  and  what 
is  unclean.  Because  Rabbi  Eliezer  said,  "  thou  shalt  burn  each 
by  itself."    But  R.  Joshua  said,  "  both  at  once." 

CHAPTER  II 

1.  The  whole  time  that  it  is  allowed  to  eat  leaven,  men  may 
feed  beasts  with  it,  and  wild  animals  and  fowls,  and  they  may 
sell  it  to  a  stranger.  And  they  are  allowed  to  enjoy  it  in  every 
way.  When  that  season  has  passed  over  its  enjoyment  is  dis- 
allowed, and  they  must  not  heat  with  it  an  oven  or  a  stove. 

3  When   uncleanness   is   mentioned,    it  is  to  be  understood  of  legal  uncleanness. 


88  THE  TALMUD 

Rabbi  Judah  said,  "  there  is  no  riddance  of  leaven  but  by  burn- 
ing." But  the  Sages  say,  "  also  by  powdering  and  scattering 
it  to  the  wind,  or  casting  it  into  the  sea." 

2.  "  The  leaven  of  a  stranger,  over  which  the  passover  has 
passed?"  "Its  enjoyment  is  allowed."  "But  of  an  Israel- 
ite? "  "  Its  enjoyment  is  disallowed,"  as  is  said,1  "  And  there 
shall  no  leavened  bread  be  seen  with  thee." 

3.  "  The  stranger  who  has  lent  money  to  an  Israelite  on  his 
leaven  ?  "  "  After  passover  its  enjoyment  is  allowed."  "  And 
an  Israelite  who  lent  money  to  the  stranger  on  his  leaven?" 
"  Its  enjoyment  after  passover  is  disallowed."  "  Leaven  over 
which  a  building  fell  ?  "  "  It  is  as  though  it  was  cleared  away." 
Rabban  Simon,  son  of  Gamaliel,  said,  "  all  after  which  the  dog 
cannot  snuff." 

4.  "  He  who  has  eaten  a  leavened  heave-offering  during  the 
passover  in  error  ? "  "  He  must  pay  its  value  and  a  fifth 
more."  "In  presumption?"  "He  is  free  from  the  payment, 
and  from  its  value  even  for  fuel."  2 

5.  These  are  the  things  by  which  one  can  discharge  his 
obligation  to  eat  unleavened  bread  during  the  passover;  with 
cakes  made  of  wheat,  and  barley,  and  rye,  and  oats,  and  spelt ; 
and  they  discharge  their  obligation  in  that  of  which  the  tith- 
ing was  doubtful,  and  in  the  first  tithe  after  the  heave-offer- 
ing was  separated  from  it,  and  in  second  tithes  and  holy  things 
after  their  redemption.  And  the  priests  discharge  their  obli- 
gation with  cakes  of  dough-offering  and  heave-offering,  but 
not  with  that  which  owes  first  tithes,  or  before  the  heave-offer- 
ing was  separated  from  it,  nor  with  that  which  owes  second 
tithes  or  holy  things  before  their  redemption.  "  The  loaves 
of  the  praise-offering  and  the  cakes  of  the  Nazarite  ?  "  "  If 
made  for  themselves,  they  do  not  discharge  the  obligation :  if 
made  for  sale  in  the  market,  they  discharge  the  obligation." 

6.  And  these  are  the  herbs  with  which  one  discharges  his 
obligation  to  eat  bitter  herbs  in  the  passover:  lettuce,  endives, 
horse-radish,  liquorice,  and  coriander.  The  obligation  can  be 
discharged  whether  they  be  moist  or  dry,  but  not  if  they  be 
pickled,  or  much  boiled,  or  even  a  little  boiled.  And  they  may 
be  united  to  form  the  size  of  an  olive.  And  the  obligation  may 
be  discharged  with  their  roots ;  and  also  if  their  tithes  be  in 

1  Exod.  xiii.  7.  «  I.e.,  he  is  to  be  put  to  death  forthwith. 


THE  PASSOVER  89 

doubt;  and  with  their  first  tithing,  when  the  heave-offering 
has  been  taken  from  them ;  and  with  their  second  tithe,  and 
with  holy  things  which  are  redeemed. 

7.  Persons  must  not  moisten  bran  during  the  passover  for 
chickens,  but  they  may  scald  it.  A  woman  must  not  moisten 
bran  in  her  hand  when  she  goes  to  the  bath.  But  she  may  rub 
it  dry  on  her  flesh.  A  man  should  not  chew  wheat  and  leave 
it  on  a  wound  during  Passover,  because  it  becomes  leavened. 

8.  People  must  not  put  flour  into  the  charoseth  3  or  into  the 
mustard.  "  But  if  one  puts  it?  "  "  He  must  eat  it  off-hand." 
But  Rabbi  Meier  forbids  it.  They  must  not  boil  the  passover 
offering  in  liquids  nor  in  fruit  juice.  But  one  may  smear  it 
(after  it  is  roasted),  or  dip  it  into  them.  Water  used  by  the 
baker  must  be  poured  away  because  it  becomes  leavened. 

CHAPTER    III 

1.  These  cause  transgression  during  passover:  the  Baby- 
lonian cuthack,1  and  the  Median  beer,  and  the  Edomite  vine- 
gar, and  the  Egyptian  zithum,2  and  the  purifying  dough  of  the 
dyer,3  and  the  clarifying  grain  of  the  cooks,  and  the  paste  of 
the  bookbinders.  Rabbi  Eleazar  said,  "  even  the  cosmetics  of 
women."  This  is  the  rule.  All  kinds  of  grain  whatever  may 
cause  transgression  during  the  passover.  These  are  negative 
commands,  and  they  are  not  visited  by  cutting  off. 

2.  "Dough  in  a  split  of  a  kneading  trough?"  "If  there 
be  the  size  of  an  olive  in  a  single  place  one  is  bound  to  clear 
it  out."  Less  than  this  is  worthless  from  its  minuteness.  And 
so  is  it  with  the  question  of  uncleanness.  Particularity  causes 
division.  "  But  if  one  wish  it  to  remain?  "  "  It  is  reckoned  as 
the  trough."  "  Dough  dried  up?  "  4  "  If  it  be  like  that  which 
can  become  leavened  it  is  forbidden." 

3.  "  How  do  persons  separate  the  dough-offering  when  it 
becomes  unclean  on  a  holiday?"  Rabbi  Eleazar  said,  "you 
cannot  call  it  a  dough-offering  till  it  be  baked."    Rabbi  Judah, 

'Fruit-sauce;      a     mixture     of     dates,  "A    dough    or    unripe    grain    lid    put 

raisins,    and   other   fruits,    to   recall    the  over  the  liquid  to  absorb  the  dregs  from 

memory  of  the  mortar  from   which   the  the   foam  of   fermentation, 

bricks  in  Egypt  were  made.  *  Literally,    "  deaf  ";     that    is,    dough 

1  Fragments    of    chickens   and    dough  which  does  not  rise,  or  that  sounds  dull 
left  to  ferment.  when  it  is  struck. 

2  A  compound  of  barley,  wild  saffron, 
and  salt,  one-third  of  each. 


90  THE  TALMUD 

the  son  of  Bethira,  said,  "  you  must  put  it  in  cold  water."  Said 
R.  Joshua,  "  it  is  not  leaven  so  as  to  transgress  the  negative 
command  '  It  shall  not  be  seen  nor  found,' 5  but  it  must  be 
separated  and  left  till  the  evening.  But  if  it  become  leavened 
it  is  leavened." 

4.  Rabban  Gamaliel  said,  "  three  women  may  knead  at  once, 
and  bake  in  one  oven,  each  after  the  other."  But  the  Sages  say, 
"  three  women  may  be  busied  with  the  dough,  one  kneads,  and 
one  prepares,  and  one  bakes."  Rabbi  Akiba  said,  "  all  women, 
and  all  wood,  and  all  ovens,  are  not  alike."  This  is  the  rule. 
"  If  it  ferment  it  must  be  smoothed  down  with  cold  water." 

5.  Dough  which  begins  to  leaven  must  be  burned,  but  he 
who  eats  it  is  free.  When  it  begins  to  crack  it  must  be  burned, 
and  he  who  eats  it  must  be  cut  off.  "  What  is  leavening?" 
"Like  the  horns  of  locusts."  "Cracking?"  "When  the 
cracks  intermingle."  The  words  of  R.  Judah.  But  the  Sages 
say,  "  if  either  of  them  be  eaten,  the  eater  must  be  cut  off." 
"And  what  is  leavening?"  "All  which  changed  its  appear- 
ance, as  when  a  man's  hairs  stand  on  end  through  fright." 

6.  "  If  the  fourteenth  day  of  Nisan  happened  on  the  Sab- 
bath ?  "  "  They  must  clear  off  all  the  leaven  before  the  Sabbath 
begins."  The  words  of  R.  Meier.  But  the  Sages  say,  "  in  the 
proper  season."  Rabbi  Eleazar,  the  son  of  Zaduk,  said,  "  the 
heave-offering  before  the  Sabbath,  and  ordinary  things  in  the 
proper  season." 

7.  "  If  one  went  to  kill  his  passover,  or  circumcise  his  son, 
or  to  eat  the  marriage-feast  in  the  house  of  his  father-in-law, 
and  he  remembered  that  there  was  leaven  in  his  house  ?  "  "  If 
he  can  he  must  return  and  clear  it  out,  and  return  to  his  duties. 
He  must  return  and  clear  it  away.  But  if  not,  he  can  esteem 
it  as  nothing  in  his  heart."  "(If  one  went)  to  save  a  person 
from  the  militia,  or  from  a  river,  or  from  robbers,  or  from 
burning,  or  from  the  fall  of  buildings  ?  "  "  He  may  esteem 
it  as  nothing  in  his  heart."  "  But  if  he  is  reposing  at  his  ease?  " 
"  He  must  return  off-hand." 

8.  And  so  also  when  one  went  forth  from  Jerusalem  and 
remembered  that  he  had  holy  flesh  in  his  hand.  If  he  passed 
Zophim  8  he  must  burn  it  on  the  spot.  But  if  not  he  must  re- 
turn and  burn  it  in  front  of  the  temple  with  the  wood  of  the 

B  Exod.  xi.  19.      8  An  eminence  from  which  there  was  a  clear  view  of  the  temple. 


THE  PASSOVER  91 

altar.  "  And  for  how  much  flesh  or  leaven  must  men  return?  " 
Rabbi  Meier  said,  "  both  of  them  the  size  of  an  egg."  Rabbi 
Judah  said,  "  both  the  size  of  an  olive."  But  the  Sages  say, 
"  Holy  flesh  the  size  of  an  olive,  and  leaven  the  size  of  an 
egg- 

CHAPTER  IV 

1.  "  A  place  in  which  men  are  accustomed  to  do  work  on  the 
eve  of  the  passover?  "  "  For  half  a  day  they  may  work."  "A 
place  in  which  they  are  not  accustomed  to  work?"  "They 
must  not  work."  "  If  one  goes  from  a  place  where  they  work 
to  a  place  where  they  do  not  work ;  or  from  a  place  where  they 
do  not  work  to  a  place  where  they  do  work?"  "The  Sages  put 
on  him  the  burden  1  of  the  place  from  which  he  went,  or  the 
burden  of  the  place  to  which  he  came;  but  a  man  should  not 
change  the  customs  of  a  place,  as  it  causes  quarrels." 

2.  Like  to  him  is  he  who  carried  fruits  of  the  Sabbatical 
year  from  a  place  where  they  were  finished  growing  to  a  place 
where  they  were  not  finished  growing ;  or  from  a  place  where 
they  were  not  finished  to  a  place  where  they  were  finished. 
He  is  bound  to  remove  them.  Rabbi  Judah  said,  "  they  can 
say  to  him,  go  and  bring  them  for  yourself  from  the  field."  2 

3.  "  A  place  in  which  men  are  accustomed  to  sell  small 
cattle  to  Gentiles?"  "They  may  sell  them."  "A  place  in 
which  they  are  not  accustomed  to  sell  them  ?  "  "  They  may 
not  sell  them."  But  in  no  place  may  they  sell  working  cattle 
— calves,  ass-foals,  either  unblemished  or  broken  down.3 
Rabbi  Judah  "  allowed  the  broken  down."  The  son  of  Bethira 
"  allowed  a  horse." 

4.  "  A  place  where  men  are  accustomed  to  eat  roast  meat 
on  the  night  of  the  passover  ?  "  "  They  may  eat  it."  "  A  place 
in  which  they  are  not  accustomed  to  eat  it  ?  "  "  They  may  not 
eat  it."  "  A  place  in  which  they  are  accustomed  to  light  a 
candle  on  the  night  of  the  Day  of  Atonement  ?  "  "  They  may 
light  it."  "  A  place  in  which  they  are  not  accustomed  to  light 
it?"  "They  may  not  light  it."  But  men  may  light  candles 
in  the  synagogues,  and  in  the  schools,  and  in  the  dark  streets, 
and  for  the  sick. 

1  The  burden  means  that  the   man  is  *  Lest  the  Gentiles  should  set  them  to 
forbidden  to  work.                                               work  on  the  Sabbath. 

2  See  treatise  on  the  Sabbatical  year, 
ix.   s,   etc. 


92  THE  TALMUD 

5.  "  A  place  in  which  men  are  accustomed  to  do  work  on  the 
ninth  of  Ab ;"  *  "  They  may  work."  "  A  place  in  which  they 
are  not  accustomed  to  work  ?. "  "  They  may  not  work."  But 
everywhere  the  disciples  of  the  Sages  are  idle.  Rabban  Simon, 
the  son  of  Gamaliel,  said,  "  a  man  may  always  make  himself  a 
disciple  of  the  Sages."  But  the  Sages  say,  "  in  Judah  they 
did  work  on  the  eves  of  the  passovers  for  half  a  day,  and  in 
Galilee  they  did  nothing."  And  work  in  the  night  before  the 
passover  the  school  of  Shammai  disallowed ;  but  the  school  of 
Hillel  "  allowed  it  till  sunrise." 

6.  Rabbi  Meier  said,  "  every  work  which  was  begun  before 
the  fourteenth  day  of  Nisan  may  be  finished  on  the  fourteenth ; 
but  it  must  not  be  commenced  on  the  fourteenth,  even  though 
it  can  be  finished."  And  the  Sages  say,  "  three  trades  can 
carry  on  business  on  the  eves  of  the  passovers  for  half  a  day ; 
and  these  are  they — the  tailors,  and  the  barbers,  and  the 
washers."  Rabbi  Jose,  the  son  of  Judah,  said,  "  also  shoe- 
makers." 

7.  Persons  may  set  hens  on  their  nests  on  the  fourteenth. 
"But  if  the  hen  ran  off?"  "They  may  return  her  to  her 
place."  "  And  if  she  died?  "  "  They  may  set  another  instead 
of  her."  They  may  clear  away  from  beneath  the  feet  of  beasts 
on  the  fourteenth.  But  on  the  holiday  (or  middle-days)  they 
put  it  aside.  They  may  carry  to  and  bring  vessels  from  the 
house  of  the  trader,  even  though  they  be  not  necessary  for  the 
holiday. 

8.  The  men  of  Jericho  did  six  things,  in  three  they  were 
prohibited,  and  in  three  they  were  allowed.  And  these  are 
they  in  which  they  were  allowed :  they  engrafted  dates  the 
whole  fourteenth  day  of  Nisan,  and  they  shortened  the 
"  Hear,"  6  and  they  reaped  and  stacked  new  corn  before  "  the 
sheaf  "  6  was  offered ;  and  they  were  allowed.  And  in  these 
they  were  prohibited :  they  used  the  produce  of  what  was  con- 
secrated, and  they  ate  on  the  Sabbath  the  fruit  that  had  fallen 
down  from  the  trees,  and  they  gave  7  (to  the  poor)  the  corners 
of  the  fields  of  vegetables.  And  the  Sages  prohibited  them 
from  these  things.8 

*  Part  of  July  and  August.    The  ninth  •  Lev.   xxiii.  15. 

of  Ab  is  the  anniversary  of  the  threefold  7  Lev.   xix.  9.   10. 

destruction  of  the  Temple.  8  Because  the  poor  might  eat  them  un- 

8  Deut.  vi.  4.  tithed,  thinking  they  were  Peah. 


THE  PASSOVER 


93 


9.  Bereitha — External  Tradition. — Hezekiah  the  king 
did  six  things ;  to  three  the  Sages  consented,  and  to  three  they 
did  not  consent.  He  carried  the  bones  of  his  father  (Ahaz)  on 
a  rope  bed,0  and  they  consented.  He  powdered  the  brazen  ser- 
pent,10 and  they  consented.  He  concealed  the  book  of  medi- 
cines,1 and  they  consented.  And  to  three  they  did  not  con- 
sent: he  cut  off  (the  gold  from)  the  doors  of  the  temple  2  and 
sent  it  to  the  Assyrian  king,  and  they  did  not  consent.  He 
stopped  the  waters  of  the  upper  Gihon,3  and  they  did  not  con- 
sent. He  introduced  an  intercalary  Nisan,  and  they  did  not 
consent. 

CHAPTER  V 

1.  The  daily  offering  was  slaughtered  at  half-past  eight,1 
and  offered  at  half-past  nine.  On  the  eve  of  the  passover  it 
was  slaughtered  at  half-past  seven  and  offered  at  half-past 
eight,  whether  the  passover  fell  on  a  week-day  or  on  the  Sab- 
bath. When  the  eve  of  the  passover  began  on  the  eve  of  the 
Sabbath  (Friday),  it  was  slaughtered  at  half-past  six,  and 
offered  at  half-past  seven,  and  the  passover  followed  after  it. 

2.  "  The  passover  offering,  which  was  slaughtered  without 
intention — and  the  priest  took  its  blood,  and  he  went  and 
sprinkled  it  without  intention  ?  "  or  "  with  intention,  and  with- 
out intention?"  or  "without  intention  and  with  intention?" 
"  It  is  disallowed."  "  How  can  it  be  with  intention  and  with- 
out intention  ?  "  "  With  intention  partly  for  the  passover,  and 
with  intention  partly  for  peace-offerings."  "  Without  intention 
and  with  intention  ?  "  "  With  intention  partly  for  peace-offer- 
ings, and  with  intention  partly  for  the  passover-offering." 

3.  "  If  he  slaughtered  the  passover  for  those  who  may  not 
legally  eat  it — for  those  who  are  not  reckoned  in  one  company 
— for  the  uncircumcised,  and  for  the  unclean?"  "It  is  dis- 
allowed." "  For  those  who  may  eat,  and  for  those  who  may 
not  eat  it?"  "  For  those  who  are  reckoned  in  one  company, 
and  for  those  who  are  not  so  reckoned  ?  "  "  For  circumcised, 
and  for  uncircumcised?  "    "  For  unclean,  and  for  clean  ?  "   "It 

8  To     show     his     abhorrence     of     his  22  Kings  xviii.  16. 

father's  idolatry.  »2  Chron.  xxxii.  4. 

10  2   Kings  xviii.  4.  *  I.e.,  2.30  P.M. 

'  Lest    the    people     should    substitute 
medicine  for  God. 


94 


THE  TALMUD 


is  allowed."  "If  he  slaughtered  it  before  noon?"  "It  is 
disallowed."  Because  it  is  said  "  between  the  evenings."  2  "  If 
he  slaughtered  it  before  the  daily  offering?"  "  It  is  allowed." 
Except  that  one  must  keep  stirring 3  its  blood,  till  the  blood  of 
the  daily  offering  be  sprinkled.  '  But  if  it  be  even  sprinkled 
(before?)"    "  It  is  lawful." 

4.  "  He  who  slaughtered  the  passover-offering  possessing 
leaven  ?  "  "  He  transgressed  a  negative  command."  4  Rabbi 
Judah  said,  "  this  applies  even  to  the  daily  offering  (of  that 
evening)."  Rabbi  Simon  said,  "  the  slaughter  of  the  passover 
on  the  fourteenth  with  intention  for  the  passover  makes  (a 
man  possessing  leaven)  guilty;  but  if  it  be  slaughtered  with- 
out intention  for  the  passover  he  is  free."  "  And  in  all  other 
sacrifices  during  the  feast,  whether  one  sacrifice  with  or  with- 
out the  proper  intention  ?  "  "  He  is  free."  "  When  one  thus 
offers  in  the  feast  itself  with  proper  intention  ?  "  "  He  is 
free."  "  Without  proper  intention?  "  "  He  is  guilty."  "  And 
in  all  the  other  sacrifices,  when  one  possessing  leaven  offers 
either  with  or  without  intention?"  "He  is  guilty,  only  ex- 
cepting the  sin-offering,  which  was  slaughtered  without  in- 
tention." 

5.  The  passover  was  slaughtered  5  for  three  bands  in  suc- 
cession, as  is  said,  "  The  whole  assembly  of  the  congregation 
of  Israel  " 6 — assembly,  congregation,  Israel.  The  first  band 
entered,  the  court  was  filled,  the  doors  of  the  court  were  locked. 
The  trumpeters  blew  with  the  trumpets,  blew  an  alarm,  and 
blew.  The  priests  stood  in  rows,  and  in  their  hands  were  bowls 
of  silver  and  bowls  of  gold.  All  the  silver  row  was  entirely 
silver,  and  all  the  golden  row  was  entirely  gold.  They  were 
not  mingled.  And  the  bowls  were  not  flat-bottomed,  lest  they 
should  lay  them  down,  and  the  blood  be  coagulated. 

6.  When  an  Israelite  slaughtered,  and  a  priest  caught  the 
blood,  he  gave  it  to  his  companion,  and  his  companion  to  his 
companion,  and  he  took  the  full,  and  returned  the  empty  bowl. 
The  priest  nearest  the  altar  poured  it  out  at  once  in  front  of 
the  foundation  of  the  altar. 

2  Exod.  xii.  6.  500.    Allowing  not  less  than  ten  persons 

8  To  prevent  its  coagulating.  to    the    eating    of    each    lamb,    he    com- 

4  Fxod.   xxiii.   18.  putes  those  present  at  the  feast  to  have 

B  Josephus    mentions    the    number    of  been       2,700,200       persons.  —  Josephus' 

lambs   slain   at   a   particular  passover   to  "  Wars,"  vi.  9,  3. 

have  been  numbered  by  the  high  priest,  •  Exod.   xii.  6. 

and  they  were  found  to  have  been  256,- 


THE  PASSOVER  95 

7.  The  first  band  went  out,  the  second  band  entered;  the 
second  went  out,  the  third  entered.  As  was  the  proceeding 
of  the  first,  so  was  the  proceeding  of  the  second  and  the  third. 
They  read  the  praise.7  When  they  finished  they  repeated  it, 
and  after  repeating  it  they  read  it  a  third  time,  even  though 
they  did  not  complete  it  thrice  in  their  time.  R.  Judah  said, 
"  during  the  time  of  the  third  band  they  did  not  reach  to  '  I 
love  the  Lord,  for  He  hath  heard,'  because  the  people  were 
few." 

8.  As  was  the  proceeding  in  ordinary  days,  so  was  the  pro- 
ceeding on  the  Sabbath,  save  that  the  priests  washed  out  the 
court,8  though  not  with  the  will  of  the  Sages.  R.  Judah  said, 
"  a  cup  was  filled  with  mixed-up  blood,9  and  poured  out  at 
once  upon  the  altar ;"  but  the  Sages  "  did  not  admit  it." 

9.  "  How  did  they  hang  up  and  skin  the  passover  sacri- 
fices ?  "  "  Iron  hooks  were  fixed  in  the  walls  and  pillars,  and 
on  them  they  hung  them,  and  skinned  them."  "  And  every  one 
who  had  not  a  place  to  hang  them  up  and  skin  them  ?  "  '  Thin 
smooth  rods  were  there,  and  he  rested  one  on  his  shoulder  and 
on  the  shoulder  of  his  companion,  and  hung  it  up  and  skinned 
it."  Rabbi  Eliezer  said,  "  when  the  fourteenth  began  on  a 
Sabbath,  he  rested  his  hand  on  the  shoulder  of  his  companion, 
and  the  hand  of  his  companion  on  his  shoulder,  and  he  hung  it 
up  and  skinned  it." 

10.  He  cut  it  open,  and  took  out  its  entrails.  He  put  them 
on  a  dish  and  incensed  them  on  the  altar.  The  first  party  went 
out,  and  sat  down  on  the  Mountain  of  the  House.  The  second 
party  were  in  the  Chel,10  and  the  third  party  remained  in  their 
place.  When  it  grew  dark  they  went  out  and  roasted  their 
passovers. 

CHAPTER  VI 

1.  These  things  in  the  passover  abrogate  the  command 
against  work  on  the  Sabbath :  its  slaughtering,  and  the  sprink- 
ling of  its  blood,  and  purging  its  inwards,  and  incensing  its  fat. 
But  its  roasting  and  the  rinsing  of  its  inwards  do  not  abrogate 
the  Sabbath.    But  to  carry  it,  and  to  bring  it  beyond  a  Sabbath 

7  Psalms  cxiii.-cxviii.  9  Taken   from   the    intermingled   blood 

8  They  washed  the  court  indirectly  by  of  the  many  offerings.    ^ 
stopping  a   canal   of    water  which   over-  lu  See  "  Measurements,  '  11.  3. 
flowed  the  court ;    they  afterward  opened 

it,  when  all  flowed  off  again. 


96  THE  TALMUD 

day's  journey,  and  to  cut  off  its  wen,  do  not  abrogate  the  Sab- 
bath.    Rabbi  Eleazar  said,  "  they  abrogate  it." 

2.  Said  Rabbi  Eleazar,  "  and  is  not  this  the  teaching?  when 
slaughtering  is  work  it  abrogates  the  Sabbath.  Things  which 
are  for  '  resting  '  do  not  abrogate  the  Sabbath."  ]  To  him  said 
Rabbi  Joshua,  "a  holiday  will  give  the  proof;  the  Sages  permit- 
ted that  which  is  work,  and  they  forbade  that  which  is  resting." 
Rabbi  Eleazar  said  to  him,  "  what  do  you  mean,  Joshua?  what 
comparison  is  there  between  a  command  and  that  which  is 
voluntary?"  Rabbi  Akiba  answered  and  said,  "sprinkling2 
will  give  the  proof,  because  it  is  a  positive  command,  and  it  is 
for  '  resting,'  and  does  not  abrogate  the  Sabbath ;  but  you 
should  not  wonder  at  this,  even  though  it  be  a  command,  as  it 
is  for  '  resting,'  and  does  not  abrogate  the  Sabbath."  Rabbi 
Eleazar  said  to  him,  "  and  on  that  I  form  my  judgment,  when 
slaughtering  is  work  it  abrogates  the  Sabbath ;  sprinkling, 
which  is  for  '  resting,'  does  it  not  teach  that  it  abrogates  the 
Sabbath  ?  "  Rabbi  Akiba  said  to  him,  "  on  the  contrary,  if 
sprinkling,  which  is  for  '  resting,'  does  not  abrogate  the  Sab- 
bath, slaughtering,  which  is  for  work,  is  it  not  the  teaching? 
should  not  abrogate  the  Sabbath."  Rabbi  Eleazar  said  to 
him,  "  Akiba,  thou  hast  annulled  what  is  written  in  the  Law, 
'  between  the  evenings,'  '  in  its  appointed  time,'  whether  it  be 
a  week-day  or  a  Sabbath."  He  said  to  him,  "  My  teacher, 
give  me  proof  of  an  appointed  time  for  these  things,  like  the 
appointed  time  for  slaughtering  the  passover-offering  ?  "  The 
rule  is,  said  R.  Akiba,  "  all  work  for  the  passover  which  it  is 
possible  to  do  on  the  eve  of  the  Sabbath  does  not  abrogate 
the  Sabbath  ;  slaughtering,  which  it  is  impossible  to  do  on  the 
eve  of  the  passover  which  falls  on  a  Sabbath,  abrogates  the 
Sabbath." 

3.  "  When  do  men  bring  with  the  passover  a  feast-offer- 
ing? "  "  When  the  passover  falls  on  a  week-day,  when  those 
who  offer  it  are  legally  clean,  and  when  the  lamb  is  too  small 
for  the  eaters.  But  when  the  passover  falls  on  a  Sabbath, 
when  the  lamb  is  too  much  for  the  eaters,  and  there  is  legal  un- 
cleanness,  they  should  not  bring  with  it  a  feast-offering." 

4.  The  feast-offering  3  came  from  flocks,  from  herds,  from 

1  The      following      subtle      discussion  *  The  sprinkling   of  a   person   unclean 

arises    out    of    the    distinction    between  from    touching   a    dead    body    when   the 

"  wcrk  '*    forbidden    by   the   law   of   Cod  passover  fell  on  a  Sabbath. 

and  "  resting   from   work  "  enjoined  by  s  This  refers   to   the    second   chagigah 

tradition.  —the  feast-offering  of  individuals  on  the 


THE  PASSOVER  g7 

sheep  and  goats,  from  rams  and  ewes,  and  it  may  be  eaten  dur- 
ing a  period  of  two  days  and  one  night. 

5.  "  The  passover  which  was  slaughtered  without  the  proper 
intention  on  a  Sabbath?  "  "  The  offerer  of  it  is  indebted  for 
a  sin-offering."  "  And  all  the  other  sacrifices  which  he 
slaughtered  for  the  passover?"  "  If  they  be  not  suitable  for 
it  he  is  guilty."  "And  if  they  be  suitable?"  Rabbi  Eleazar 
declares  him  "  indebted  for  a  sin-offering."  But  R.  Joshua 
"frees  him."  Said  Rabbi  Eleazar,  "what!  if  the  passover 
which  was  allowed  for  proper  intention  when  the  offerer 
changed  its  intention,  makes  him  guilty ;  is  it  not  the  teaching 
that  sacrifices,  which  are  disallowed  for  want  of  .proper  in- 
tention when  the  offerer  changed  their  intention,  make  him 
also  guilty?  "  Rabbi  Joshua  said  to  him,  "  no;  if  thou  saidst 
in  the  passover  when  he  changed  its  intention  it  is  changed  to 
a  thing  disallowed,  thou  wilt  say  in  the  other  sacrifices  when 
he  changed  their  intention  they  are  changed  to  a  thing  allowed." 
Rabbi  Eleazar  said  to  him,  "  the  congregational  offerings  will 
give  the  proof,  because  they  are  rendered  lawful  on  the  Sabbath 
by  intention,  but  whoever  slaughtered  (another)  sacrifice  with 
their  intention  is  guilty."  Rabbi  Joshua  said  to  him,  "  no ;  if 
thou  sayest  so  in  the  congregational  offerings,  which  are  a 
determined  number,  thou  wilt  also  say  so  in  the  passover  sacri- 
fice which  has  no  determined  number.  Rabbi  Meier  said, 
"  even  he  who  slaughtered  other  offerings  on  the  Sabbath,  with 
the  intention  of  the  congregational  offerings,  is  free." 

6.  "  When  one  slaughtered  the  passover,  but  not  for  its 
eaters,  or  not  for  those  numbered  to  eat  it,  for  uncircumcised 
and  for  unclean  persons?"  "  He  is  guilty."  "  For  its  eaters 
and  not  for  its  eaters?  For  its  reckoning  and  not  for  its 
reckoning?  For  circumcised  and  uncircumcised?  For  clean 
and  unclean?  "  "  He  is  free."  "  He  slaughtered  it.  and  it  was 
found  blemished?"  "He  is  guilty."  "He  slaughtered  it 
and  it  was  found  torn  in  secret?"  "He  is  free."  'He 
slaughtered  it,  and  it  became  known  that  its  owners  retired 
from  it,  or  died,  or  became  legally  unclean?"  "  He  is  free, 
because  he  slaughtered  it  with  lawful  permission." 

15th  of  Nisan.     It  is  called  by  the  gen-  that  there  is  a  discrepancy  between  the 

eral     name     passover,     John     xviii.     2S.  account  of  the  last  passover  of  our  Lord 

Want  of  acquaintance  with  this  subject  as  related  in  the  Synoptical  Gospels,  and 

has  led   some  commentators  to  suppose  as  recorded  by  St.  John. 


98 


THE  TALMUD 


CHAPTER  VII 


i.  "How  do  men  roast  the  passover?"  "They  bring  a 
stick  of  pomegranate  and  thrust  it  through  its  mouth  to  its 
tail.  And  they  put  its  legs  and  intestines  inside  it."  The  words 
of  R.  Jose,  the  Galilean.  Rabbi  Akiba  said,  "  that  is  a  kind  of 
boiling,  therefore  they  hang  them  outside  of  it." 

2.  Men  must  not  roast  the  passover  on  a  spit  or  a  girdiron. 
Said  R.  Zaduk,  "  it  happened  to  Rabban  Gamaliel  that  he  said 
to  Zabi,  his  servant,  '  go  and  roast  for  us  the  passover  on  the 
gridiron.'  "  "  If  it  touch  the  side  of  the  oven?  "  "  That  part 
must  be  peeled  off."  "  If  its  gravy  drop  on  the  side  of  the 
oven,  and  again  return  on  it  ?  "  "  That  part  must  be  taken 
out."  "If  the  gravy  drop  on  the  fine  flour?"  "That  part 
must  be  pulled  out"  (and  burned). 

3.  "  If  men  anointed  (basted)  it  with  oil  of  the  heave-offer- 
ing? "  "  If  it  be  a  company  of  priests,  they  may  eat  it."  "  If 
it  be  a  company  of  Israelites?  "  "  If  it  be  raw  they  can  wash 
it  away."  "  But  if  roast?  "  "  They  must  peel  off  the  surface." 
"  If  it  was  anointed  with  oil  of  the  second  tithe?  "  "  Its  value 
in  money  must  not  be  charged  to  the  members  of  the  company, 
because  they  cannot  redeem  *  the  second  tithes  in  Jerusalem." 

4.  Five  things  may  be  brought  during  legal  uncleanness, 
but  they  must  not  be  eaten  in  legal  uncleanness:  the  sheaf,2 
the  two  wave  loaves,3  and  the  shewbread,4  sacrifices  of  peace- 
offerings  of  the  congregation,5  and  the  kids  6  on  the  feast  of 
the  New  Moon.  The  passover  which  was  brought  during  legal 
uncleanness,  may  be  eaten  in  uncleanness,  because  in  the  be- 
ginning the  command  came  only  for  eating. 

'  5.  "  If  the  flesh  be  legally  unclean  and  the  fat  unpolluted?  " 
"  The  priest  must  not  sprinkle  its  blood  on  the  altar."  "  If 
the  fat  be  unclean  and  the  flesh  unpolluted  ?  "  '  The  priest 
may  sprinkle  its  blood."  But  with  other  holy  offerings  it  is 
not  so,  for  though  their  flesh  be  unclean,  and  their  fat  remains 
unpolluted,  the  priest  may  sprinkle  their  blood  on  the  altar. 

6.  "  If  the  congregation  be  legally  unclean,  or  its  majority, 
or  the  priests  be  legally  unclean,  and  the  congregation  legally 

Mer.  Tal.  reads  "sell."  *  Exod.  xxv.  30. 

■Lev.   xxiii.   n.  'Lev.  xxm.   19- 

*  Lev.   xxiii.   17.  •  Num.  xxvm.   IS- 


THE  PASSOVER 


99 


clean?"  "The  passover  may  be  kept  in  legal  uncleanness." 
"If  the  minority  of  the  congregation  be  legally  unclean ?" 
"  The  clean  majority  can  keep  the  first,  and  the  unclean 
minority  the  second  passover  "  (on  the  fourteenth  day  of  the 
following  month). 

7.  When  the  blood  of  the  passover-offering  was  poured  on 
the  altar,  and  it  was  afterward  known  that  it  was  unclean,  the 
(golden)7  plate  of  the  High  Priest  makes  it  accepted.  When 
the  body  of  the  paschal  sacrifice  was  unclean,  "  the  plate  " 
cannot  make  it  accepted,  as  they  say  the  Nazarite  and  the 
celebrant  of  the  passover  have  the  uncleanness  of  the  blood  ac- 
cepted with  "  the  plate."  But  "  the  plate  "  does  not  make  the 
legal  uncleanness  of  the  body  of  the  paschal  lamb  accepted. 
If  it  be  legally  unclean  with  an  unknown  uncleanness,  the 
plate  makes  it  accepted. 

8.  "If  it  be  legally  unclean  in  whole  or  in  most  part?" 
"  The  passover  must  be  burned  in  front  of '  the  palace  ' 8  with 
the  wood  of  the  altar."  "  A  little  which  is  unclean,  and  that 
which  is  left  over?  "  '  The  owners  may  burn  it  in  their  own 
courts,  or  on  their  roofs  with  their  own  wood."  The  stingy 
ones  burnt  it  in  front  of  the  palace,  that  they  might  use  the 
wood  of  the  altar. 

9.  "  The  passover  which  was  carried  out  of  the  city,  or  be- 
came unclean  ?  "  "  The  owner  must  burn  it  off-hand."  "  Its 
masters  became  unclean  or  died?"  "Let  its  appearance 
change,  and  let  it  be  burned  on  the  sixteenth." 9  Rabbi 
Jochanan,  the  son  of  Beruka,  said,  "  even  it  must  be  burned 
off-hand,  because  it  has  no  one  to  eat  it." 

10.  "Bones  and  tendons  and  what  is  left  over?"  They 
must  be  burned  on  the  sixteenth.  "  If  the  sixteenth  happened 
on  a  Sabbath?"  "They  must  be  burned  on  the  seventeenth, 
because  they  cannot  abrogate  either  the  laws  of  the  Sabbath 
or  the  holiday." 

11.  All  that  is  eaten  in  a  great  ox  may  be  eaten  in  a  tender 
kid,   and   the   tops   of  the    shoulder-blades,    and   the    gristle. 

'  Whoever  broke  any  bone  in  a  clean  passover?  "    "  He  must 
receive  forty  stripes."    "  But  for  what  is  left  over  in  the  clean, 

7  Exod.  xxviii.  36-38.  therefore  must  be  burned,  in  accordance 

*  1  Chron.  xxix.   19.  with  Exod.  xii.   10. 

•  It   remained   uneaten   overnight,   and 


IOO  THE  TALMUD 

and  broken  in  an  unclean  passover?  "    "  He  does  not  receive 
the  forty." 

12.  "  A  member  partly  displaced?  "  "  One  must  cut  in  till 
he  reach  the  bone,  and  he  must  peel  off  the  flesh  till  he  reach 
the  joint,  and  he  cuts  it  off.  But  in  other  holy  offerings  one 
may  cleave  the  displaced  members  with  an  axe,  since  there 
does  not  exist  any  (prohibition  of)  breaking  the  bone  for 
them."  (For  example),  from  the  door-post  and  inwards  is  in- 
side. From  the  door-post  and  outwards  is  outside.  The  win- 
dows and  thickness  of  the  wall  are  reckoned  as  inside. 

13.  "Two  companies  which  eat  the  passover  in  one  house?" 
"  These  turn  their  faces  to  this  side  and  eat ;  and  those  turn 
their  faces  to  that  side  and  eat.  And  the  boiler  10  is  between 
the  companies.  The  servant  stands  to  mix  wine.  The  ser- 
vant must  shut  his  mouth  till  he  serve  the  other  company.  He 
afterward  turns  his  face  till  he  reach  his  own  company,  and 
then  he  may  eat.  And  she  who  is  newly  married  can  turn  her 
face  aside  and  eat  it." 

CHAPTER  VIII 

1.  "The  married  woman,  while  she  is  in  the  house  of  her 
husband?"  "  Her  husband  slaughtered  on  her  account,  and 
her  father  slaughtered  on  her  account  ?  "  "  She  must  eat  the 
passover  with  her  husband."  "  She  went  to  spend  the  first 
feast  after  her  marriage  in  the  house  of  her  father — her  father 
slaughtered  on  her  account,  and  her  husband  slaughtered  on 
her  account?  "  "  She  may  eat  in  the  place  which  she  wishes." 
"An  orphan  on  whose  account  the  guardians  slaughtered?' 
"  He  may  eat  in  the  place  which  he  wishes."  "  A  slave  of  two 
partners?  "  "  He  must  not  eat  with  both."  "  A  slave  who  is 
half  free?  "    "  He  must  not  eat  with  his  master." 

2.  One  said  to  his  slave,  "go  and  slaughter  for  me  the 
passover."  "  He  slaughtered  a  kid?  "  "  He  may  eat  it."  "  He 
slaughtered  a  lamb?  "  "  He  may  eat  it."  "  He  slaughtered 
a  kid  and  a  lamb?  "  "  He  may  eat  of  the  first."  "  He  forgot 
what  his  master  said  to  him — what  shall  he  do  ?  "  "  He  must 
slaughter  a  lamb  and  a  kid,  and  shall  say,  '  If  my  master  said 

">  From  the  need  of  a  boiler  it  appears        mixed  with  hot  water.     The  wine  itself 
that  the  wine  used  at  the  passover  was        was  always  red. 


THE  PASSOVER  IOi 

to  me — a  kid,  the  kid  is  on  his  account,  and  the  lamb  is  on  my 
account;  and  if  my  master  said  to  me — a  lamb,  the  lamb  is 
for  him,  and  the  kid  is  for  me.'  "  "  If  his  master  forgot  what 
he  said  to  him  ?  "  "  Both  animals  must  go  forth  to  the  house 
of  burning;  and  they  are  free  from  keeping  the  second  pass- 
over." 

3.  One  said  to  his  sons,  "  I  am  ready  to  slaughter  the 
passover  for  you  who  shall  first  go  up  to  Jerusalem."  As 
soon  as  one  of  them  entered  with  his  head  and  the  greater 
part  of  his  body  inside  the  city  gate,  he  gained  his  own  share 
of  the  passover,  and  gained  it  for  his  brothers  with  him.  They 
may  always  be  reckoned  in  one  company,  when  each  one  ob- 
tains the  size  of  an  olive.  They  may  first  be  reckoned,  and 
afterward  withdraw  from  a  company  till  the  passover  be 
slaughtered.  Rabbi  Simon  said,  "  until  its  blood  be  poured 
out  on  their  account." 

4.  "  He  who  reckoned  others  with  himself  in  his  portion  of 
the  lamb  ?  "  "  The  members  of  the  company  are  allowed  to 
give  to  him  his  share,  and  he  may  eat  of  it  with  his  own  guests  ; 
and  they  may  eat  their  portion  with  their  own  guests." 

5.  "  If  one  observed  an  issue  twice  ?  "  "  They  may  slaugh- 
ter the  lamb  on  his  account  on  the  seventh  day  of  the  issue  if 
it  be  the  fourteenth  day  of  Nisan."  "  If  he  observed  it 
thrice  ?  "  *  "  They  may  only  slaughter  on  his  account  on  the 
eighth  day  of  the  issue  "  (if  it  be  the  fourteenth  day  of  Ni- 
san). 

6.  "  The  mourner  and  the  person  who  opened  a  heap,2  and 
also  the  person  who  has  the  promise  of  release  from  prison, 
and  the  sick,  and  the  aged,  who  are  able  to  eat  the  size  of  an 
olive?"  "They  may  slaughter  the  passover  for  them."  For 
all  of  them  they  must  not  slaughter  the  lamb  on  their  own 
account  alone,  lest  they  bring  the  passover  into  contempt,3 
because  there  might  happen  to  them  some  abomination. 
They  are  freed  from  keeping  a  second  passover — excepting 
him  who  in  opening  the  heap  was  unclean  from  the  beginning. 

7.  "  They  must  not  slaughter  the  passover  for  one  person." 

1  If  one  observed  the  issue  three  *  The  mourner  might  be  too  sorrow- 
times  on  the  same  day,  he  could  not  be  ful  to  eat,  the  sick  too  ill  to  eat,  and 
considered  clean  before  he  brought  a  the  prisoner  might  be  detained  in  pris- 
sacrifice.  on,  etc. 

a  In  which  there  is  a  dead   body. 


,02  THE  TALMUD 

The  words  of  Rabbi  Judah ;  but  Rabbi  Jose  "  allowed  it." 
Even  for  a  company  of  a  hundred,  when  they  cannot  eat  the 
size  of  an  olive,  they  must  not  slaughter  the  passover;  and 
they  must  not  form  a  company  of  women,  of  slaves,  and  of  lit- 
tle ones. 

8.  A  mourner  may  be  baptized,  and  eat  his  passover  in  the 
evening,  but  not  other  holy  things.  "  He  who  heard  of  a  death, 
or  had  the  bones  of  his  relations  collected?"  "  He  may  be 
baptized  and  eat  holy  things."  "A  stranger  who  was 
proselytized  on  the  eve  of  the  passover?"  The  school  of 
Shammai  say,  "  He  may  be  baptized  and  eat  his  passover  in 
the  evening  " ;  but  the  school  of  Hillel  say,  "  he  who  just  de- 
parted from  the  foreskin  is  as  legally  unclean  as  he  who  just 
departs  from  the  grave." 


CHAPTER   IX 

i.  He  who  was  legally  unclean,  or  in  a  journey  afar  off,  and 
did  not  keep  the  first,  must  keep  the  second  (passover).  "  He 
mistook  it,  or  was  constrained  by  force,  and  did  not  keep  the 
first?  "  "  He  must  keep  the  second."  "  If  so,  why  is  it  said 
unclean  a  or  in  a  journey  afar  off?  "  "  Because  such  persons 
are  free  from  being  cut  off,  but  those  bound  to  observe  it  are 
to  be  cut  off  if  they  neglect  it." 

2.  What  is  a  "journey  afar  off?"  "From  Modiim  2  and 
outward  ;  and  so  is  the  measure  from  Jerusalem  on  every  side." 
The  words  of  Rabbi  Akiba ;  Rabbi  Eleazar  said,  "  from  the 
threshold  of  the  temple-court  and  outward."  Said  R.  Jose, 
"  for  this  reason  there  is  a  dot  on  the  '  he,'  to  explain  not  that 
it  is  really  afar  off,  but  that  one  is  afar  off  from  the  threshold 
of  the  temple-court  and  outward." 

3.  "  What  is  the  difference  between  the  first  and  second 
passover?  "  "  The  first  passover  forbids  leaven  to  be  seen  or 
found ;  but  the  second  allows  unleavened  and  leavened  bread 
in  one's  house."  The  first  passover  requires  hallel 3  during 
eating,  but  the  second  does  not  require  hallel  during  eating. 

1  Numbers  ix.  10.  Modiim  or  Modin  was  the  city  of  the 

•About  fifteen  miles  from  Jerusalem.        Maccabees.      

»  Tsalms  cxiu.cxvm. 


THE  PASSOVER  103 

Both  require  hallel  in  their  preparations,  and  the  paschal  sac- 
rifices must  be  eaten  roasted  on  unleavened  bread  with  bitter 
herbs,  and  they  both  abrogate  the  Sabbath." 

4.  "  The  passover-offering  which  was  brought  during  legal 
uncleanness  ?  "  "  The  man  or  woman  with  an  issue  may  not 
eat  of  it,  nor  she  in  separation  or  in  childbirth.  But  if  they 
eat  they  are  free  from  being  cut  off."  Rabbi  Eleazar  "  frees 
them  even  in  going  into  the  sanctuary." 

5.  "  What  is  the  difference  between  the  passover  of  Egypt 
and  the  passover  of  succeeding  generations  ?  "  "  The  pass- 
over  of  Egypt  was  taken  on  the  tenth  day,4  and  required  the 
sprinkling  with  a  bunch  of  hyssop  on  the  lintel  and  the  two 
side  posts,  and  was  eaten  with  haste  in  one  night;  but  the 
passover  of  succeeding  generations  exists  the  whole  seven 
days." 

6.  Said  R.  Joshua,  "  I  once  heard  that  the  substitute  B  of 
the  passover-offering  san  be  sacrificed,  and  that  the  substitute 
of  the  passover-offering  cannot  be  sacrificed,  I  have  no  one 
to  explain."  Said  R.  Akiba,  "  I  will  explain :  the  passover- 
offering,  which  was  found  (after  being  lost)  before  the  time 
for  slaughtering  its  substitute,  may  be  pastured -till  it  be  blem- 
ished, and  it  can  be  sold,  and  the  owner  can  take  for  its  price 
peace-offerings,  and  so  also  for  its  substitute.  After  the  time 
for  slaughtering  the  passover-offering  its  substitute  may  be 
offered  for  a  peace-offering,  and  so  can  also  its  substitute." 

7.  "  He  who  set  apart  a  ewe  for  his  passover,  or  a  male 
of  two  years  ?  "  "  He  may  pasture  it  till  it  be  blemished.  And 
he  can  sell  it,  and  its  price  may  be  used  for  a  free-will  offer- 
ing." "  He  who  selected  his  passover,  and  afterward  died  ?  " 
"  His  son  must  not  offer  it  after  him  with  the  intention  of  a 
passover,  but  he  may  offer  it  with  the  intention  of  a  peace- 
offering." 

8.  "  The  passover-offering  which  was  mixed  up  with  other 
sacrifices  ?  "  "  All  must  be  pastured  till  they  be  blemished, 
and  they  must  be  sold,  and  the  offerer  must  bring  the  price 
of  the  best  of  this  kind  and  the  price  of  the  best  of  that  kind, 
and  the  loss  he  must  make  up  from  his  private  means."  "  The 
passover-offering   which   was   mixed    up  with   first-borns  ? " 

*  Exod.   xii.   3.  changed    for   another,    which   had   been 

»  The  substitute  refers  to  one  animal       intended  for  the  passover-offering. 


io4  THE  TALMUD 

Rabbi  Simon  said,  "  if  there  be  companies  of  priests  they  may 
eat  it." 

9.  "  A  company  6  which  lost  its  passover-offering,  and  said 
to  someone,  '  go  and  seek  it  and  slaughter  it  for  us  ' ;  and  he 
went  and  found  it  and  slaughtered  it,  and  they  meanwhile 
also  took  one  and  slaughtered  it, — if  his  be  first  slaughtered  ?  " 
"  He  may  eat  of  his  and  they  may  eat  with  him  of  his."  "  But 
if  theirs  be  first  slaughtered  ?  "  "  They  may  eat  of  theirs, 
and  he  may  eat  of  his."  "  But  if  it  be  not  known  which  of 
them  was  first  slaughtered,  or  both  were  slaughtered  at 
once?"  "He  must  eat  of  his  passover,  but  they  cannot  eat 
with  him,  and  their  passover  must  go  forth  to  the  house  of 
burning ;  and  they  are  freed  from  keeping  a  second  passover." 
"  He  said  to  them,  '  if  I  be  too  late,  go  and  slaughter  for  me  ' ; 
he  .went,  and  meanwhile  found  (the  lost)  one  and  slaughtered 
it,  and  they  took  and  also  slaughtered  one.  If  theirs  be  first 
slaughtered  ?  "  "  They  may  eat  of  theirs,  and  he  may  eat  with 
them."  "  But  if  his  were  first  slaughtered?"  "  He  shall  eat 
of  his,  and  they  shall  eat  of  theirs."  "  But  if  it  be  not  known 
which  of  them  was  first  slaughtered  or  both  of  them  were 
slaughtered  at  once?  "  "  They  shall  eat  of  theirs,  but  he  must 
not  eat  with  them,  and  his  lamb  must  go  forth  to  the  house 
of  burning,  and  he  is  freed  from  keeping  a  second  (passover)." 
"  If  he  said  to  them  '  slaughter  for  me,'  and  they  also  said  to 
him  'slaughter  for  us?'"  "All  shall  eat  of  that  one  first 
slaughtered."  "  But  if  it  be  not  known  which  of  them  was 
first  slaughtered  ?  "  "  Both  must  go  forth  to  the  house  of 
burning."  "  If  he  did  not  say  it  to  them,  nor  they  say  it  to 
him  ?  "  "  They  are  not  sureties  one  for  the  other  "  (and  they 
must  eat  apart  from  each  other). 

10.  "  Two  companies  had  their  passover-offerings  mixed : 
this  company  drew  out  one  for  themselves,  and  that  company 
drew  out  one  for  themselves.  One  of  these  comes  to  those, 
and  one  of  those  comes  to  these,  and  thus  they  say,  if  -this 
passover  be  ours,  let  our  hands  be  withdrawn  from  yours  and 
be  counted  with  ours ;  but  if  this  passover  be  yours,  let  our 
hands  be  withdrawn  from  ours  and  be  counted  with  yours.' 

9  The  following  rules  are  founded  on  of  eaters;  and  secondly,  that  no  person 
two  principles;  firstly,  that  every  lamb  could  be  numbered  with  two  companies, 
must  have  its   own   numbered   company 


THE  PASSOVER  105 

And  so  with  five  companies  of  five  each,  and  ten  of  ten  each 
they  may  draw  out  and  join  one  from  every  company,  and 

say  so." 

11.  "Two  persons  who  had  their  passover-offerings 
mixed  ? "  "  One  draws  out  one  for  himself,  and  the  other 
draws  out  one  for  himself.  This  one  can  count  with  himself 
a  person  invited  from  the  market.  And  that  one  can  count 
with  himself  a  person  invited  from  the  market.  This  individ- 
ual comes  to  that  one,  and  that  one  comes  to  this  one,  and  so 
they  say,  '  if  this  passover  be  mine,  let  thy  hands  be  withdrawn 
from  thine,  and  be  counted  with  mine;  and  if  this  passover 
be  thine,  let  my  hands  be  withdrawn  from  mine,  and  be 
counted  with  thine.'  " 

CHAPTER   X 

1.  On  the  eves  of  the  passovers  near  to  the  time  of  evening 
prayer  a  man  must  not  eat  till  it  be  dark.  And  even  the  poorest 
in  Israel  must  not  eat  till  he  can  recline  at  ease,  and  they  must 
not  withhold  from  him  the  four  cups  of  wine,  even  though  he 
receives  the  weekly  alms. 

2.  When  they  mix  for  him  the  first  cup  of  wine,1  the  school 
of  Shammai  say,  "  he  shall  repeat  the  blessing  for  the  day,  and 
after  that  the  blessing  for  the  wine."  But  the  school  of  Hillel 
say,  "  he  shall  repeat  the  blessing  for  the  wine,  and  after  that 
the  blessing  for  the  day." 

3.  The  attendants  bring  before  him  greens  and  lettuce.  He 
dips  the  lettuce  in  its  sauce  till  he  come  to  the  time  for  the 
seasoning  of  the  bread.  They  bring  before  him  unleavened 
bread,  and  lettuce,  and  the  fruit  sauce,  on  two  dishes,  even 
though  the  fruit  sauce  is  not  a  command.  Rabbi  Eleazar,  the 
son  of  Zadok,  said  (it  is)  "  a  command,  and  in  the  time  of  the 
sanctuary  they  used  to  bring  before  him  the  body  of  the  pass- 
over  offering." 

4.  The  attendants  mixed  for  him  the  second  cup,  and  here 
the  son  asks  his  father,  and  if  the  son  have  no  knowledge  his 
father  teaches  him,  "  in  what  is  this  night  different  from  all 
other  nights?  "    "  Because  in  all  other  nights  we  eat  leavened 

1  It  was  after  the  first  cup  of  wine  was  drunk   that    our   Lord   washed    the   dis- 
ciples' feet  (John  xiii.  5;    Luke  xxii.  17). 


io6  THE  TALMUD 

and  unleavened  bread.  In  this  night  ah  is  unleavened.  Be- 
cause in  all  other  nights  we  eat  every  herb,  in  this  night  bit- 
ter herbs.  Because  in  all  other  nights  we  eat  flesh  roasted, 
well  boiled,  and  boiled.  In  this  night  all  is  roasted.  Because 
in  all  other  nights  we  dip  what  we  eat  once,  in  this  night 
twice  "  (i.e.,  in  the  sauce  and  in  the  seasoning).  And  accord- 
ing to  the  knowledge  of  the  son  his  father  teaches  him.  He 
begins  in  shame  and  he  ends  in  praise.  And  he  expounds 
from  "  a  Syrian  ready  to  perish  was  my  father,"  2  till  he  end 
the  whole  passage. 

5.  Rabban  Gamaliel  used  to  say,  "  everyone  who  did  not 
speak  of  these  three  things  in  the  passover  did  not  discharge 
his  duty,  and  these  are  they:  the  passover,  the  unleavened 
bread,  and  bitter  herbs.  Passover,  because  OMNIPRES- 
ENCE passed  over  the  houses  of  our  fathers  in  Egypt.  Un- 
leavened, because  our  fathers  were  redeemed  from  Egypt. 
Bitter,  because  the  Egyptians  made  the  lives  of  our  fathers  bit- 
ter in  Egypt."  In  every  generation  man  is  bound  to  look  to 
himself  as  though  he  in  person  went  out  from  Egypt,  as  is 
said,3  "  And  thou  shalt  show  thy  son  in  that  day,  saying,  This 
is  done  because  of  that  which  the  Lord  did  unto  me  when  I 
came  forth  out  of  Egypt."  For  this  reason  we  are  bound  to 
acknowledge,  to  thank,  to  praise,  to  glorify,  to  exalt,  to  mag- 
nify, to  bless,  to  elevate,  without  limit,  HIM  who  has  done 
for  our  fathers  and  us  all  these  miracles.  He  brought  us 
from  slavery  to  freedom,  from  sorrow  to  joy,  and  from  mourn- 
ing to  festivity,  and  from  thick  darkness  to  great  light,  and 
from  servitude  to  redemption,  and  let  us  say  before  Him  Hal- 
lelujah. 

6.  "  How  far  does  he  repeat  ?  "  The  school  of  Shammai 
say,  till  "  a  joyful  mother  of  children."  *  But  the  school  of 
Hillel  say,  till  "  the  flint  into  a  fountain  of  waters,"  5  and  he 
finished  with  a  "  blessing  for  redemption."  Rabbi  Tarphon 
said,  " '  Who  redeemed  us  and  redeemed  our  fathers  from 
Egypt,'  and  he  does  not  end  with  any  other  blessing."  Rabbi 
Akiba  adds,  "  So  the  Lord  our  God  and  the  God  of  our  fathers 
shall  bring  us  to  holidays  and  other  feast-days  yet  to  come 
to  us  in  peace,  rejoicing  in  the  building  of  THY  city,  and  de- 
lighting in  THY  service ;  and  we  shall  eat  there  the  sacrifices 

■  Deut.  xxvi.  5-1 1.  •  Exod.  xiii.  8.  *  Psalm  cxiii.  9.  •Psalm  cxiv.  8. 


THE  PASSOVER  107 

and  the  passovers,  etc.,  until  '  Blessed  be  Thou,  Lord,  the  Re- 
deemer of  Israel.' " 

7.  When  the  attendants  mixed  for  him  the  third  cup  6  he 
says  the  blessing  for  his  food,  with  the  fourth  cup  he  finished 
the  hallel,  and  said  over  it  the  blessing  of  the  Song.7  Between 
the  first  and  second  cups  if  he  wish  to  drink,  he  may  drink  as 
much  as  he  likes.  Between  the  third  and  fourth  he  must  not 
drink. 

8.  Persons  are  not  free  after  the  passover  to  ask  for  more 
food.  "If  some  fall  asleep  during  the  passover?"8  "They 
may  afterward  eat  of  it."  "  All  ?  "  "  They  must  not  eat  of 
it."  Rabbi  Jose  says,  "  If  they  dozed?"  "They  may  eat  of 
it."    "  If  they  slept?  "    "  They  must  not  eat  of  it." 

9.  The  passover  after  midnight  renders  hands  legally  un- 
clean. False  intention  and  the  remains  of  the  feast  render 
hands  legally  unclean.9  "  When  one  repeated  the  passover- 
blessing?"  "He  is  free  from  the  sacrifice-blessing,  but  the 
sacrifice-blessing  does  not  free  him  from  that  of  the  pass- 
over."  The  words  of  R.  Ishmael.  Rabbi  Akiba  said,  "  this 
does  not  free  from  that,  nor  that  from  this." 

8  The  third  cup  was  called  the  "  cup  8  They  may  have  been  overcome  with 

of  blessing  "  (i  Cor.  x.  16).     It  was  the  wine  (1  Cor.  xi.  21). 

one  used  by  our  Lord  for  the   institu-  (  *  This    is    explained    in    the    treatise 

tion  of  the  holy  sacrament.  "  Hands." 

7  Psalm  cxxxvi. 


ON   THE   DAY   OF  ATONEMENT 

Preparations  of  the  High  Priest — Cleansing  the  Altar — Casting  Lots — 
Daybreak  —  Offerings  —  Dress — Prayer — The  Goats — Monobazus — 
Helena — Azazel — The  Golden  Censer — The  Vail — Holy  of  Holies — 
"  Foundation  " — Sprinkling  the  Blood — Sending  Forth  the  Goat  into 
the  Wilderness — High  Priest  Burning  the  Bullock  and  Goat — Read- 
ing— Ceremonial — Rules  and  Exceptions — Repentance  and  Atone- 
ment. 

CHAPTER   I 

1.  Seven  days  before  the  Day  of  Atonement  the  High 
Priest  was  removed  from  his  house  to  the  chamber *  Par- 
hedrin,  and  the  council  prepared  for  him  another  priest,2  lest 
there  happen  to  him  any  defilement.  R.  Judah  said,  "  they 
prepared  also  another  wife,  lest  his  wife  die  " ;  as  is  said,3 
"  And  he  shall  atone  for  himself  and  for  his  house  " ;  for  his 
house,  i.e.,  for  his  wife.  The  Sages  said  to  him,  "  if  so,  there 
is  no  end  to  the  matter." 

2.  All  these  seven  days,  he  (the  high  priest)  sprinkled  the 
blood,  burned  the  incense,  and  trimmed  the  lamps,  and  offered 
the  head  and  the  foot.  On  the  remainder  of  all  the  days,  if  he 
wished  to  offer,  he  offered ;  since  the  high  priest  first  offered 
part,  and  first  took  part  (in  the  sacrifices). 

3.  The  elders  from  the  elders  of  the  great  Sanhedrin  de- 
livered to  him,  and  read  before  him,  the  ceremonial  of  the  day  ; 
and  they  said  to  him,  "  My  Lord  High  Priest,  read  with  thy 
mouth,  perchance  thou  hast  forgotten,  or  perchance  thou  hast 
not  learned."  4  On  the  eve  of  the  day  of  atonement,  toward 
dawn,  they  placed  him  in  the  eastern  gate  (of  the  Temple), 
and  they  caused  to  pas*  before  him  bullocks,  rams,  and  lambs, 
that  he  might  be  skilled  and  expert  in  his  ministry. 

1  Where  the  counsellors  sat.  s  Lev.   xvi.  6. 

"Called    Sagan    (suffragan)    (2    Kings  *  As    miRht    occur   from   the   frequent 

xxv.    18;    Jer.  lii.   24).  changes  during  the  second  Temple. 

I  Ob 


THE  DAY  OF  ATONEMENT 


109 


4.  All  the  seven  days  they  did  not  withhold  from  him  food 
and  drink ;  the  eve  of  the  day  of  atonement,  with  the  begin- 
ning of  darkness,  they  did  not  permit  him  to  eat  much,  since 
food  induces  sleep. 

5.  The  elders  of  the  great  Sanhedrin  delivered  him  to  the 
elders  of  the  priesthood,  who  brought  him  to  the  upper  cham- 
ber of  the  house  Abtinas.  And  they  administered  to  him  the 
oath,5  and  they  left  him  and  departed.  And  they  said  to  him, 
"  My  Lord  High  Priest,  we  are  ambassadors  of  the  great  San- 
hedrin, and  thou  art  our  ambassador,  and  the  ambassador  of 
the  great  Sanhedrin.  We  adjure  thee  by  Him,  whose  Name 
dwells  in  this  house,  that  thou  wilt  not  change  aught  of  all 
which  we  have  said  to  thee."  He  went  apart  and  wept.  They 
went  apart  and  wept.6 

6.  If  he  were  a  learned  man,  he  expounded ;  but  if  not,  the 
disciples  of  the  learned  expounded  before  him.  If  he  were 
skilled  in  reading,  he  read ;  but  if  not,  they  read  before  him. 
"  And  in  what  did  they  read  before  him  ?  "  "  In  Job,  and  in 
Ezra,  and  in  Chronicles."  Zachariah,  the  son  of  Kebutal,  said, 
"  I  often  read  before  him  in  Daniel." 

7.  If  he  desired  to  sleep,  the  young  priests  filliped  with  the 
first  finger  7  before  him,  and  said  to  him,  "  My  Lord  High 
Priest,  stand  up  and  refresh  thyself 8  once  on  the  pavement," 
and  they  kept  him  occupied  9  until  the  time  approached  for 
slaying  (the  victims). 

8.  Every  day  they  cleansed  the  altar  at  cockcrow,  or  at  its 
approach,  intermediate  before  or  after  it ;  and  on  the  day  of 
atonement 10  at  midnight ;  and  in  the  three  great  feasts,  at  the 
first  watch.  And  before  cockcrow  the  court  was  crowded  with 
Israel. 

B  That  he  would  incense  "  within  "  the  build  the  house,  they  labor  but  in  vain 

vail   (Lev.  xvi.   12,  13),  in  opposition  to  that  build  it."  etc.   (Psalm  cxxvii.). 

the  Sadducees.  who  maintained  that  the  H>  The    Jews    think    that    the    day    of 

incense  should  be  burned  "  without."  atonement  was  the  day  on  which  Adam 

•  That  such  an  oath  was  necessary.  sinned,  on  which  Abraham  was  circum- 

7  Or     the     "index"     finger;       other  cised,     and     on    which     Moses    offered 
trans,  the  "  middle  "  finger.  atonement    for    the    sin    of    the    golden 

8  Or  change  thyself.  calf. 

•  Singing   to   him    "  Unless   the   Lord 


no  THE  TALMUD 


CHAPTER   II 

1.  At  first  everyone  who  wished  to  (cleanse)  the  altar, 
cleansed  it.  When  they  were  many,  they  ran  and  mounted 
the  ascent,  and  each  one,  who  at  the  middle  outstripped  his 
companion  by  four  cubits,  won  it.  If  two  were  equal  the  presi- 
dent said  to  them,  "  lift  your  fingers."  *    "  And  what  is  that?  " 

'  They  lifted  one  or  two  fingers,  but  no  one  lifted  the  thumb 
in  the  Sanctuary." 

2.  It  happened  that  two  were  equal,  and  running  and 
mounting  the  ascent,  one  of  them  thrust  his  companion,  so 
that  he  fell,  and  his  leg  was  broken.  And  when  the  great  San- 
hedrin  saw  that  they  were  getting  into  danger,  they  decreed 
that  they  should  not  cleanse  the  altar  save  by  lot.  There  were 
four  lots,  and  this  was  the  first  lot. 

3.  The  second  lot  was :  Who  should  slay  ?  Who  sprinkle  ? 
Who  should  take  the  ashes  from  the  inner  altar?  and  who 
should  take  the  ashes  from  the  candlestick?  and  who  should 
carry  the  members  to  the  ascent?  the  head  and  the  right  foot, 
and  the  hind  feet,  the  tail,  and  the  left  foot,  the  breast,  and 
the  throat,  and  the  two  sides,  and  the  inwards,  and  the  fine 
flour,  and  the  pancakes,  and  the  wine.  Thirteen  priests  dis- 
charged this  lot.  Said  Ben  Asai  in  the  presence  of  R.  Akiba 
from  the  mouth  of  Rabbi  Joshua,  "  like  to  its  way  of  motion  " 
(when  alive). 

4.  The  third  lot 2  was  for  new  men  who  came  to  offer  in- 
cense, and  they  cast  the  lots.  The  fourth  lot  was  for  new  men 
with  the  old,  who  should  carry  the  members  from  the  ascent 
to  the  altar. 

5.  The  daily  offering  was  with  nine,  ten,  eleven,  twelve, 
priests;  not  less  and  not  more.  "  How?  "  "  Itself  with  nine: 
at  the  feast  of  Tabernacles  in  the  hand  of  one,  a  glass  of  water 
there  is  ten.  The  evening  offering  with  eleven,  itself  with 
nine,  and  in  the  hands  of  two,  two  fagots  of  wood.    On  Sab- 

1  I.e.,  cast  lots,  which  was  done  by  fingers  which  were  held  up,  and  not  to 
placing  the  priests  in  a  row,  and  bidding  number  their  persons,  as  this  was.con- 
them  to  hold  up  their  fingers.  After  fix-  sidered  unlawful.  (1  Chron.  xxi.  1.) 
ing  on  a  certain  number,  the  cap  of  one  2  The  third  lot  for  burning  incense  was 
of  them  was  taken  off.  With  this  priest  the  most  important.  It  was  always  done 
the  reckoning  began,  and  proceeded  till  by  a  fresh  man,  so  that  a  priest  might 
the  prearranged  number  fell  on  some  burn  incense  only  once  during  his  life- 
one  of  them;  and  his  was  the  lot.  Par-  time.  (Luke  i.  9;  Rev.  viii.  3,  4.) 
ticular    care    was    taken    to    count    the 


THE  DAY  OF  ATONEMENT  in 

bath,  eleven ;  itself  with  nine,  and  two,  in  their  hands  two 
fragments  of  incense  of  the  showbread.  And  on  the  Sabbath 
in  the  feast  of  Tabernacles  in  the  hand  of  one  a  glass  of 
water." 

6.  The  ram  was  offered  with  eleven ;  the  flesh  with  five,  the 
inner  part,  and  the  fine  flour  and  the  wine,  to  each  two  and 
two. 

7.  The  bullock  was  offered  with  twenty-four  priests.  "  The 
head  and  the  right  foot  ?  "  "  The  head  with  one,  and  the 
foot  with  two."  "  The  chine  and  the  left  foot?  "  "  The  tail 
with  two,  and  the  left  foot  with  two."  "  The  breast  and 
the  throat  ?  "  "  The  breast  with  one,  and  the  throat  with 
three,  the  two  hind  feet  with  two,  and  the  two  sides  with  two, 
the  inner  parts  and  the  fine  flour,  and  the  wine,  each  with  three 
and  three."  "  Of  which  is  that  said?  "  "  Of  the  offering  for 
the  whole  congregation."  "  But  for  the  offerings  of  an  in- 
dividual ?  "  "  If  he  wished  to  offer,  he  might  offer."  "  For 
the  skinning  and  cutting  up?  "    "  For  these  all  were  equal." 

CHAPTER  III 

1.  The  overseer  said  to  them,  "  go  and  look  if  the  time  for 
slaughter  is  come."  If  it  came,  the  watchman  said,  "  it  is 
brightening." 1  Matthew  the  son  of  Samuel  said,  "  is  the 
whole  east  light  as  far  as  Hebron?  "  and  he  said  "  yes." 

2.  "And  why  was  that  necessary?"  "Because  it  once 
happened  that  the  light  of  the  moon  came  up,  and  they 
deemed  it  the  light  from  the  east."  And  they  slaughtered 
the  daily  offering,  and  they  brought  it  to  the  house  of  burn- 
ing. And  they  brought  down  the  High  Priest  to  the  house 
of  Baptism.  This  was  the  rule  in  the  Sanctuary  that  every- 
one who  covered  his  feet  (was  required)  to  wash ;  and  every- 
one retiring  was  required  to  sanctify  his  hands  and  feet. 

3.  No  one  entered  the  court  for  service,  however  clean,  until 
he  washed.  The  High  Priest  made  five  washings  and  ten 
purifications  in  this  day,  and  all  were  in  the  Holy  place  above 
the  house  of  Parva,2  with  the  exception  of  the  first  one  alone. 

'Or,  as  your  wish.  the  service  of  the   High   Priest  on  the 

2  The    Gemara   says   it   was   so   called  day   of   atonement;     or  else   because   it 

because    Parva,    a    magician,    built    this  was  used  for  storing  "  bullock-hides." 

room  and  digged  through  from  it  to  see 


IT2  THE  TALMUD 

4.  They  made  a  screen  of  linen  between  him  and  the  peo- 
ple. He  undressed,  descended,  and  washed.  He  came  up  and 
wiped  himself.  They  brought  to  him  robes  of  gold,  and  he 
dressed,  and  he  sanctified  his  hands  and  feet.  They  brought 
to  him  the  daily  offering.  He  cut  (its  throat),  and  another 
finished  the  slaughter  at  his  hand.  He  received  the  blood  and 
sprinkled  it.  He  entered  to  offer  the  morning  incense  and  to 
trim  the  lights,  and  to  offer  the  head  and  the  members,  and 
the  things  fried  in  the  pan,  and  the  wine. 

5.  The  morning  incense  was  offered  between  the  blood  and 
the  members.  That  of  the  evening 3  between  the  members 
and  the  libations.  If  the  High  Priest  were  old,  or  delicate, 
they  heated  for  him  (iron),  and  they  put  it  into  the  cold  water, 
that  its  temperature  should  be  changed. 

6.  They  brought  him  to  the  house  of  Parva,  and  it  was  in 
the  Sanctuary.  They  divided  with  the  screen  of  linen  between 
him  and  the  people.  He  sanctified  his  hands  and  feet  and  un- 
dressed. R.  Meier  said,  he  undressed  and  sanctified  his  hands 
and  feet,  he  descended  and  washed,  he  came  up  and  he  wiped 
himself.  They  brought  to  him  white  robes,  he  dressed  and 
sanctified  his  hands  and  feet. 

7.  "  In  the  morning  he  was  dressed  with  Pelusian  liner, 
worth  twelve  minas,4  and  in  the  evening  with  Indian  linen 
worth  800  zuz."  5  The  words  of  R.  Meier.  But  the  Sages 
say,  "  that  in  the  morning  his  dress  was  worth  eighteen  minas, 
and  in  the  evening  twelve  minas  " ;  all  these  thirty  minas  were 
from  the  congregation,  and  if  he  wished  to  add  to  them  he 
mignt  add  of  himself. 

8.  He  came  to  the  side  of  his  bullock,  and  the  bullock  was 
standing  between  the  porch  and  the  altar;  his  head  to  the 
North,  and  his  face  to  the  West;  and  the  Priest  stood  in  the 
East,  and  his  face  Westward,  and  he  placed  both  hands  upon 
him  and  made  confession,  and  thus  he  spake,  "  I  beseech  thee, 

0  Name,  I  have  committed  iniquity.  I  have  sinned  before 
Thee — I,  and  my  house — I  beseech  thee,  O  Name,  pardon  6 
now  the  iniquities  and  the  transgressions  and  the  sins  which 

1  have  perversely  committed,   and  transgressed,  and  sinned 

*  Literally,  between  the  evenings.  sequently  the  evening  dress  cost  about 

*  The  mina  of  the  sanctuary  was  worth         £21    13s.  4d. 

about    £5   14s.,   consequently  the   morn-  "Literally,  "cover  over";  i.e.,  "atone 

ing  dress  cost  about  £68  8s.  for." 

*  The  zuz  was  worth  about  6%d.,  con- 


THE  DAY  OF  ATONEMENT  XM 

before  thee,  I,  and  my  house,  as  is  written  in  the  law  of  Moses 
thy  servant,  that  in  this  day  '  He  will  atone  for  you,'  etc.  And 
they  answered  after  him,  'BLESSED  BE  THE  NAME. 
THE  HONOR  OF  HIS  KINGDOM  FOREVER  AND 
EVER.'  " 

9.  He  came  to  the  east  of  the  court  to  the  north  of  the 
altar.  The  Sagan  was  at  his  right  hand,  and  the  chief  of  the 
fathers  at  his  left.  And  there  were  the  two  goats ;  and  the  urn 
was  there,  and  in  it  were  two  lots  of  boxwood,  and  Ben  Gamla 
made  them  of  gold,  and  they  commemorated  him  as  praise- 
worthy. 

10.  The  son  of  Katin  made  twelve  pipes  to  the  laver,  where 
before  there  were  but  two ;  and  also  he  made  a  wheel  for  the 
laver,  lest  its  water  should  be  polluted  by  night.  Monobazus  7 
the  king  made  all  the  handles  of  the  vessels,  of  gold  for  the 
day  of  atonement.  Helena,  his  mother,  made  a  chandelier  of 
gold  near  the  door  of  the  Sanctuary,  and  she  also  made  a  tablet 
of  gold  upon  which  the  section  of  the  Sota 8  was  written. 
Wonders  were  wrought  for  the  doors  of  Nicanor,9  and  they 
were  commemorated  as  praiseworthy. 

11.  And  these  were  in  ignominy:  The  family  of  Garmu, 
who  were  unwilling  to  instruct  in  the  preparation  of  the  show- 
bread.  The  family  of  Abtinas,  who  were  unwilling  to  instruct 
in  the  preparation  of  incense.  Hogrus,  the  son  ot  Levi,  knew 
a  tune  in  the  chant,  and  was  unwilling  to  instruct.  The  son 
of  Kamzar  was  unwilling  to  instruct  in  the  art  of  writing. 
Concerning  the  former  it  is  said,  "  The  memory  of  the  just  is 
blessed  " ;  and  concerning  the  latter  it  is  said,  "  but  the  name 
of  the  wicked  shall  rot  "  (Prov.  x.  7). 

CHAPTER   IV 

1.  He  shook  the  urn  and  brought  up  two  lots;  one  was 
written  "  for  the  Name,"  and  the  other  was  written  "  for 
Azazel."  1  The  Sagan  stood  at  his  right  hand,  and  the  Chief 
of  the  Fathers  at  his  left.  If  "  for  the  Name  "  came  up  in  his 
right  hand  the  Sagan  said  to  him,  "  My  Lord  High  Priest,  lift 

7  King:    of    Adiabene,    a    proselyte    to  •  See    Treatise    on    "  Measurements," 

Judaism  about  a.d.  45.  ii.  3,  note. 

■  The  accused   woman.  J  A.     V.     "  Scapegoat,"     or     for     the 

8 


II4  THE  TALMUD 

up  thy  right  hand  " ;  and  if  "  for  the  Name  "  came  up  in  his 
left  the  Chief  of  the  Fathers  said  to  him,  "  My  Lord  High 
Priest,  lift  up  thy  left  hand."  He  placed  them  upon  the  two 
goats,  and  said,  "  for  the  Lord  is  the  sin-offering."  R.  Ismael 
said,  "  it  was  not  necessary  to  mention  the  sin-offering  "  but 
"  for  the  Lord."  And  they  answered  after  him,  "  BLESSED 
BE  THE  NAME.  THE  HONOR  OF  HIS  KINGDOM 
FOREVER  AND  EVER." 

2.  He  twisted  a  tongue  2  of  brightness  on  the  head  of  the 
goat  to  be  sent  away,  and  he  placed  him  opposite  the  gate 
from  whence  he  should  be  sent.  And  the  one  for  slaughter 
he  placed  opposite  the  slaughter-house.  He  himself  came  be- 
side his  bullock  the  second  time,  and  laid  his  two  hands  upon 
him  and  made  confession,  and  thus  he  spake :  "  I  beseech 
Thee,  O  Name,  I  have  committed  iniquity,  I  have  trans- 
gressed, I  have  sinned  before  Thee.  I,  and  my  house,  and 
the  sons  of  Aaron,  Thy  holy  people.  I  beseech  Thee,  O  Name, 
pardon  iniquities,  transgressions,  and  sins  which  I  have  per- 
versely committed,  and  transgressed,  and  sinned  before  Thee, 
I,  and  my  house,  and  the  sons  of  Aaron,  Thy  holy  people,  as 
is  written  in  the  law  of  Moses,  Thy  servant,  saying,  that  in 
this  day  he  will  atone  for  you  to  purify  you  from  all  your  sins 
'  Before  the  LORD.  Ye  shall  be  pure.'  "  And  they  answered 
after  him,  "  BLESSED  BE  THE  NAME.  THE  HONOR 
OF  HIS  KINGDOM  FOREVER  AND  EVER." 

3.  He  slaughtered  him  and  caught  his  blood  in  a  bowl,  and 
he  gave  it  to  him  who  mixed  it  upon  the  fourth  platform  of 
the  Sanctuary,  that  it  might  not  congeal.  He  took  the  censer, 
and  went  up  to  the  top  of  the  altar,  and  raked  the  live  coals 
here  and  there,  and  gathered  out  from  the  inner  embers.  And 
went  down  and  placed  it  upon  the  fourth  platform  in  the 
court. 

4.  Every  day  he  gathered  out  the  coals  with  one  of  silver 
and  poured  them  out  into  one  of  gold,  but  to-day  he  gathered 
them  with  one  of  gold  and  he  entered  with  it.     Every  day  he 

"  devil."    Others  translate  "  wholly  put  "  the   goat   that    departs."     Theodotion 

away  "   in  reference   to   the   sins   of   the  translates      "  the      goat      sent      away." 

people,  or  for  "  the  hard  mountain,"  and  Aqnila,     "  the     goat     set     free."       The 

others     the     "  demon     of    dry     places."  LXX.   and  Josephus  understand  bv  the 

Some,   however,   think  Azazel  to  be  the  term  "  the  averter  of  ills,"  and  the  Vul- 

fallen   angel   mentioned   in   the    Book  of  gate  "  caper  emissarius." 

Enoch,  and  identical  with  Sammael,  the  -  A     tongue-shaped     piece     of     scarlet 

angel   of   death.     Symmachus   translates  wool. 


THE  DAY   OF  ATONEMENT  115 

gathered  them  out  with  one  of  four  cabs  3  and  poured  them 
into  one  of  three  cabs.  But  to-day  he  gathered  them  out 
with  one  of  three  cabs,  and  with  it  he  entered.  Rabbi  Joseph 
said,  "  every  day  he  gathered  out  with  one  containing  a  seah,4 
and  poured  it  into  one  of  three  cabs.  But  to-day  he  gath- 
ered out  with  one  of  three  cabs,  and  with  it  he  entered.  Every 
day  it  was  heavy,  but  to-day  it  was  light.  Every  day  its  han- 
dle was  short,  but  to-day  long.  Every  day  it  was  green  gold ; 
to-day  red."  The  words  of  Rabbi  Menachem.  "  Every  day 
he  offered  half  a  pound  in  the  morning,  and  half  a  pound  in 
the  evening,  but  to-day  he  added  his  handful.  Every  day  it 
was  fine  ;  but  to-day  the  finest  of  the  fine." 

5.  Every  day  the  priests  went  up  the  ascent  (to  the  altar) 
in  the  east  and  descended  in  the  west.  But  to-day  the  High 
Priest  went  up  in  the  middle  and  descended  in  the  middle.  R. 
Judah  said,  "  The  High  Priest  ever  went  up  in  the  middle  and 
descended  in  the  middle."  Every  day  the  High  Priest  sanc- 
tified his  hands  and  his  feet  from  the  laver;  but  to-day  from 
the  golden  basin.  R.  Judah  said,  "  The  High  Priest  ever 
sanctified  his  hands  and  his  feet  from  the  golden  basin." 

6.  "  Every  day  there  were  there  four  rows  5  of  hearths ;  but 
to-day  five,"  the  words  of  R.  Meier.  Rabbi  Joseph  said, 
"  every  day  three  ;  but  to-day  four."  Rabbi  Judah  said,  "  every 
day  two ;  but  to-day  three." 

CHAPTER   V 

1.  They  brought  out  for  him  the  cup  and  the  censer,  and 
filled  his  hand  full  (of  incense),  and  put  it  into  the  cup,  the 
large  according  to  his  largeness,1  and  the  smaller  according 
to  his  smallness,  and  so  was  its  measure.  He  took  the  censer 
in  his  right  hand,  and  the  spoon  in  his  left.  He  proceeded  in 
the  Sanctuary  until  he  came  between  the  two  vails  dividing 
between  the  holy  and  the  holy  of  holies,  and  intermediate  was 
a  cubit.  R.  Joseph  said,  "  there  was  one  vail  only,"  as  He 
said,  "  the  vail  is  the  division  for  you  between  the  Holy  and  the 
Holy  of  Holies  "  (Exod.  xxvi.  33).     Outside  it  was  looped 

8  A  cab  contained  2.8333  pints.  B  On  the  altar. 

4  A  seah  contained  one  peck  and  one  »  The   size   of   the   priest  s  hands  was 

pint,  proportionate  to  his  stature. 


n6  THE  TALMUD 

up  southward,  inside  northward.  He  proceeded  between  them 
till  he  reached  the  north.  When  he  reached  the  north  his  face 
was  turned  southward.  He  proceeded  leftward  near  the  vail 
till  he  came  to  the  ark.  When  he  came  to  the  ark,  he  put  the 
censer  between  its  two  staves,  he  heaped  the  incense  on  the 
live  coals,  and  the  whole  house  was  entirely  filled  with  smoke. 
He  went  out,  and  returned  by  the  way  of  his  entrance,  and  he 
offered  a  short  prayer  in  the  outer  house,  and  he  did  not  pro- 
long his  prayer,  lest  he  should  excite  terror  2  in  Israel. 

2.  When  the  ark  was  removed,  a  stone  was  there  from  the 
days  of  the  first  prophets,  and  it  was  called  "  FOUNDA- 
TION." 8  It  was  three  digits  high  above  the  earth,  and  upon 
it  he  put  the  censer. 

3.  He  took  the  blood  from  the  mixer.4  With  it  he  entered 
to  the  place  where  he  entered,  and  stood  in  the  place  where  he 
stood.  He  sprinkled  of  it  once  on  high,  and  seven  times  be- 
low, and  he  did  not  purpose  to  sprinkle  neither  on  high  nor 
below,  but  unintentionally,5  and  so  he  counted,  "  one,  one  and 
one,  one  and  two,  one  and  three,  one  and  four,  one  and  five, 
one  and  six,  one  and  seven."  He  went  out  and  placed  it  on 
the  golden  pedestal,  which  was  in  the  Sanctuary. 

4.  They  brought  to  him  the  goat,  he  slaughtered  it  and 
caught  his  blood  in  a  bowl.  He  entered  to  the  place  where 
he  entered,  and  stood  in  the  place  where  he  stood,  and  sprinkled 
of  it  once  on  high  and  seven  times  below,  and  he  did  not  pur- 
pose to  sprinkle  neither  on  high  nor  below,  but  uninten- 
tionally ; 5  and  so  he  counted,  "  one,  one  and  one,  one  and  two," 
etc.  He  went  out,  and  placed  it  on  the  second  pedestal,  which 
was  in  the  Sanctuary.  R.  Judah  said  "  there  was  but  one 
pedestal  only."  He  took  the  blood  of  the  bullock  and  laid 
down  the  blood  of  the  goat,  and  sprinkled  of  it  on  the  vail 
opposite  the  ark,  on  the  outside,  once  on  high,  seven  times 
below,  and  he  did  not  purpose,  etc.,  and  so  he  counted.  He 
took  the  blood  of  the  goat  and  laid  down  the  blood  of  the 
bullock,  and  sprinkled  of  it  on  the  vail  opposite  the  ark,  on 

'That  he  had  been  struck  dead.  through,    to   allow,    as   some    think,    the 

»  Supposed  by  some  to   be  the  Sukh-  blood   of  the   sacrifices   to    flow   off   into 

hah  in  the  present   Mosque  of  OMAR.  the   "  Noble   Cave  "   and   the  canals   be- 

From    its    position,    however,    it    seems  neath  it.                                        .«_«_«     j 

more   probably   to   have    been   the  foun-  *  A  priest  continued  to  stir  the  blood 

dation    of    the    altar    of    burnt-offerings.  to  prevent  its  coagulation. 

This  sacred  rock  is  sixty  feet  across  and  *  Or,  "  as  a  thrasher, 
five     feet     high.       It     is     pierced     quite 


THE  DAY  OF  ATONEMENT  117 

the  outside,  once  on  high  and  seven  times  below,  etc.  He 
poured  the  blood  of  the  bullock  into  the  blood  of  the  goat, 
and  infused  the  full  into  the  empty. 

5.  And  he  went  out  to  the  altar  which  is  before  the  LORD. 
This  was  the  golden  altar.  He  began  cleansing  it,  and  went 
down.  "From  what  place  did  he  begin?"  "From  the 
Northeastern  corner,  the  Northwestern.  Southwestern,  and 
Southeastern,  the  place  where  he  began  with  the  sin-offering 
of  the  outer  altar,  at  the  same  place  he  finished  upon  the  inner 
altar."  R.  Eliezer  said,  "  he  stood  in  his  place  and  cleansed, 
and  in  general  he  operated  from  below  upward,  excepting  that 
which  was  before  him,  on  that  he  operated  from  above  down- 
ward." 

6.  He  sprinkled  on  the  middle  6  of  the  altar  seven  times, 
and  the  remainder  of  the  blood  he  poured  out  on  the  western 
foundation  of  the  outer  altar,  and  the  blood  from  the  outer 
altar  he  poured  out  on  the  southern  foundation.  This  and 
that  commingled  in  the  channel,  and  flowed  out  to  the  Kidron 
Valley,  and  they  were  sold  to  the  gardeners  for  manure,  and 
they  became  guilty  7  in  themselves. 

7.  All  work  of  the  day  of  atonement  is  described  in  order. 
If  the  High  Priest  performed  one  before  the  other,  he  did  noth- 
ing. If  the  blood  of  tne  goat  be  sprinkled  before  the  blood 
of  the  bullock,  he  must  return,  and  sprinkle  from  the  blood  of 
the  goat  after  the  blood  of  the  bullock.  And  if  he  had  not 
finished  the  performances  within,  the  blood  was  spilled.  He 
must  bring  other  blood,  and  return  to  sprinkle  first  from  with- 
in. And  so  in  the  Sanctuary,  and  so  in  the  golden  altar,  be- 
cause all  are  an  atonement  in  themselves.  R.  Eleazar  and  R. 
Simon  say,  "  from  the  place  where  he  stopped  there  he  began." 

CHAPTER  VI 

1.  Both  he-goats  for  the  day  of  atonement  are  commanded 
to  be  alike  in  color,  and  in  stature,  and  in  price,  and  to  be 
selected  at  the  same  time,  and  although  they  be  not  equal,  yet 
are  they  lawful.  "  If  one  be  selected  to-day  and  the  other  to- 
morrow?"    "They  are   lawful."     "If   one   of  them   died?" 

8  Or,   "the  clean  place." 

7  I.e.,  the  gardeners  became  liable  for  a  trespass-offering. 


Il8  THE  TALMUD 

"  If  he  died  before  the  lot  be  cast,  the  priest  shall  take  a  pair 
for  the  second ;  and  if  after  the  lot  be  cast  he  die,  the  priest 
shall  fetch  another  pair,  and  cast  the  lot  over  them  anew.  And 
he  shall  say,  "  if  that  for  the  Name  die,  this  over  which  this  lot 
comes  will  be  a  substitute  for  the  Name ;  and  if  that  for  Azazel 
die,  this  over  which  this  lot  comes  will  be  a  substitute  for  Aza- 
zel." And  the  second  shall  go  to  pasture,  until  he  become 
blemished,  and  he  shall  be  sold,  and  his  price  must  be  put  into 
the  offertory.  Since  the  sin-offering  of  the  congregation  dies 
not.  R.  Judah  said,  "  thou  shalt  die  " ; 1  and  again  said  R. 
Judah,  "  is  his  blood  shed?  "  "  The  one  to  be  sent  forth  shall 
die."  "Has  the  one  to  be  sent  forth  died?"  "His  blood 
shall  be  shed." 

2.  The  high  priest  came  to  the  side  of  the  goat  to  be  sent 
forth,  and  he  placed  his  two  hands  2  on  him  and  made  con- 
fession, and  thus  he  spake :  "  I  beseech  Thee,  O  Name,  Thy 
people,  the  house  of  Israel,  have  done  perversely,  have  trans- 
gressed and  sinned  before  Thee.  I  beseech  Thee,  O  Name, 
pardon  now  their  perverse  doings,  and  their  transgressions, 
and  their  sins,  which  they  have  perversely  committed,  and 
transgressed,  and  sinned  before  thee.  Thy  people  the  house 
of  Israel,  as  is  written  in  the  law  of  Moses  Thy  servant,  saying, 
'  For  on  that  day  shall  he  make  an  atonement  for  you  to  cleanse 
you  from  all  your  sins ;  before  the  LORD  ye  shall  be  pure.'  3 
And  the  priests  and  the  people  who  stood  in  the  court,  on  hear- 
ing the  Name  clearly  pronounced  by  the  mouth  of  the  High 
Priest,  knelt  and  worshipped,  and  fell  on  their  faces  and  said, 
'  BLESSED  BE  THE  NAME.  THE  HONOR  OF  HIS 
KINGDOM  FOREVER  AND  EVER.'" 

3.  They  delivered  (the  goat)  to  his  conductor.  All  were 
eligible  for  conducting  him.  But  the  great  priests  made  a 
rule,  and  they  did  not  permit  Israel  to  lead  him  forth.  Said 
R.  Joseph,  "  it  occurred  that  Arsela  of  Zippori  led  him  forth, 
and  he  was  an  Israelite." 

4.  And  they  made  steps4  for  him  by  reason  of  the  Babyloni- 
ans,5 who  plucked  off  his  hair  and  said  to  him,  "  take  and  go, 

1  R.    Judah    addresses    in    imagination  lock,  when  the  congregation  had  sinned 

the  goat.  through  ignorance. 

'  It   seems,   according  to   the  Talmud,  8  Lev.  xvi.  30. 

that  there  was  no  "  laying  on  of  hands  "  *  Or  viaduct,  or  causeway, 

on  either  the  morning  or  evening  sacri-  5  Supposed    to    be    Alexandrine    Jews, 

fice;    or  on   any   other   public   sacrifice,  so  called  from   hatred  to  the  Babyloni- 

excepting   the    scapegoat    and    the   bul-  ans. 


THE  DAY   OF  ATONEMENT 


119 


take  and  go."  The  nobles  of  Jerusalem  escorted  him  to  the 
first  booth.  There  were  ten  booths  from  Jerusalem  to  Zuk,8 
— ninety  stadia — seven  and  a  half  to  every  mile. 

5.  At  every  booth  they  said  to  him,  "  there  is  food,  there  is 
■water,"  and  they  escorted  him  from  booth  to  booth,  except 
the  last.  For  they  came  not  with  him  to  Zuk,  but  stood  afar 
off  and  saw  his  acts. 

6.  "  What  did  he  do  ?  "  "  His  conductor  divided  the  tongue 
of  brightness  (iv.  2).  Half  he  twisted  on  the  rock,  and  half 
he  twisted  between  his  horns.  And  he  thrust  him  backward, 
and  the  goat  rolled,  and  descended,  and  he  had  not  reached 
to  the  half  of  the  mountain,  till  his  members  were  made  mem- 
bers.7 He  returned  and  sat  under  the  last  booth  until  dark- 
ness set  in."  "  And  when  did  he  render  garments  unclean  ?  "  8 
"  From  his  exit  from  the  wall  of  Jerusalem."  R.  Simon  said, 
"  from  the  time  of  his  thrusting  at  Zuk." 

7.  The  High  Priest  came  beside  the  bullock  and  he-goat 
which  were  to  be  burned.  He  cleft  them,  and  brought  out 
their  entrails.  He  put  them  on  a  dish,  and  caused  them  to 
smoke  upon  the  altar.  He  folded  them  in  their  skins,  and 
caused  them  to  be  carried  to  the  place  of  burning.  "  And  when 
did  he  render  garments  unclean  ?  "  "  From  his  proceeding 
without  the  wall  of  the  court."  R.  Simon  said,  "  when  the  fire 
kindled  on  the  greatest  part  "  (of  the  sacrifice). 

8.  They  said  to  the  High  Priest,  "  the  he-goat  has  arrived  in 
the  wilderness."  "  And  whence  knew  they  that  the  he-goat 
had  arrived  in  the  wilderness?"  "They  set  watchmen,  who 
waved  handkerchiefs,  and  they  knew  that  the  he-goat  had  ar- 
rived in  the  wilderness."  Said  R.  Judah,  "  and  was  not  this  a 
great  sign  to  them?  from  Jerusalem  to  Bethhoron9  there  were 
three  miles.  They  went  a  mile  and  returned,  and  rested  the  time 
of  a  mile,  and  they  knew  that  the  he-goat  arrived  in  the  desert." 
R.  Ishmael 10  said,  "  and  was  there  not  another  sign  to  them  ? 


6  Zuk  is  supposed  by  Lieutenant 
Conder  of  the  Palestine  Exploration 
Fund  to  be  the  modern  el  Muntar, 
about  six  and  a  half  miles  east  of  Jeru- 
salem in  the  direction  of  the  Dead  Sea, 
and  on  the  way  to  the  ruins  of  Mird 
(Mons  Mardes).  A  well  near  the  place 
is  still  called  Bir  es  Suk. 

7  I.e.,  broken  to  pieces. 

8  Maimonides  says  that  those  con- 
nected with  the  red  heifer  and  scape- 
goat   were    rendered    unclean    because 


these  animals  were  "  sin-bearing  "  ani- 
mals. All  that  Israelites  now  have  to 
offer  on  the  day  of  atonement  is  for 
males  a  white  cock  (because  gever  in 
Hebrew  signifies  a  man  and  a  cock), 
and  for  females  a  hen.  And  they  pray, 
"  Let  this  be  my  substitute — this  my 
atonement.  This  cock  goeth  to  death, 
but  may  I  be  gathered  and  enter  into 
a  long  and  happy  life,  and  into  peace." 

9  "  Place  of  the  hollow." 

10  Bereitha,  or  External  Traditions. 


120  THE  TALMUD 

a  tongue  of  brightness  was  twisted  on  the  door  of  the  Sanctu- 
ary, and  when  the  he-goat  arrived  in  the  wilderness  the  tongue 
blanched,  as  is  said,  "  Though  your  sins  be  as  scarlet,  they 
shall  be  white  as  snow."  * 

CHAPTER   VII 

1.  The  High  Priest  came  to  read.  If  he  wished  to  read  in 
linen  garments,  he  read.  If  not,  he  read  in  his  own  white  stole. 
The  public  Minister  of  the  congregation  took  out  the  roll 
of  the  Law,  and  delivered  it  to  the  Chief  of  the  congregation, 
and  the  Chief  of  the  congregation  gave  it  to  the  Sagan,  and 
the  Sagan  gave  it  to  the  High  Priest.  And  the  High  Priest 
stood  and  received  it  and  read.  He  stood  and  read  "  after  the 
death  "  1  and  "  also  on  the  tenth  day."  2  And  he  rolled  up  the 
book  of  the  Law,  and  put  it  into  his  bosom,  and  said,  "  More 
than  what  I  have  read  before  you  is  written  here."  And  "  on 
the  tenth  " 3  in  the  Pentateuch  of  overseers  he  recited,  and 
pronounced  upon  it  eight  blessings ;  upon  the  Law,  and  upon 
the  Service,  and  upon  the  confession,  and  upon  the  forgive- 
ness of  sins,  and  upon  the  Sanctuary  separately,  and  upon 
Israel  separately,  and  upon  Jerusalem  separately,  and  upon  the 
Priests  separately,  and  upon  the  remainder  of  the  prayer. 

2.  He  who  saw  the  High  Priest,  when  he  read,  could  not 
see  the  bullock  and  the  he-goat,  when  they  were  burning. 
And  he  who  saw  the  bullock  and  the  he-goat,  when  they  were 
burning,  could  not  see  the  High  Priest,  when  he  read.  Not 
because  it  was  forbidden,  but  because  the  way  was  far,  and  the 
work  of  both  was  proceeding  at  once. 

3.  If  he  read  in  linen  garments,  he  sanctified  his  hands  and 
his  feet,  he  undressed,  he  descended  and  bathed.  He  came  up, 
and  wiped  himself.  They  brought  him  golden  garments,  and 
he  dressed,  and  he  sanctified  his  hands  and  his  feet,  and  went 
forth  and  offered  the  ram  for  himself,  and  the  ram  for  the 
people,  and  seven  lambs  without  blemish  of  a  year  old.  The 
words  of  R.  Eleazar.  R.  Akiba  said,  "  with  the  morning  sacri- 
fice they  were  offered."  And  the  bullock  of  burnt-offering  and 
the  he-goat,4  which  was  prepared  without,  were  offered  with 
the  evening  sacrifice. 

1  Isaiah  j.   18.  x  Lev.  xvi.  *  Lev.  xxiii.  27. 

1  Num.  xxix.  7.  *  Num.   xxix.   7. 


THE  DAY  OF  ATONEMENT  121 

4.  He  purified  his  hands  and  his  feet,  and  undressed,  and 
washed,  and  he  came  up,  and  wiped  himself.  They  brought 
to  him  white  garments,  and  he  dressed,  and  sanctified  his  hands 
and  his  feet.  He  entered  to  bring  forth  the  spoon  and  the 
censer,  he  sanctified  his  hands  and  his  feet,  and  undressed,  and 
he  descended,  and  washed.  He  came  up,  and  wiped  himself. 
They  brought  to  him  garments  of  gold,  and  he  dressed,  and 
sanctified  his  hands  and  his  feet.  And  he  entered  to  offer  the 
evening  incense,  and  to  trim  the  lights ;  and  he  sanctified  his 
hands  and  his  feet,  and  he  dressed.  They  brought  to  him  his 
own  garments,  and  he  dressed.  And  they  escorted  him  to  his 
house.  And  he  made  a  feast-day  for  his  friends,  when  he  went 
out  in  peace  from  the  Sanctuary. 

5.  The  High  Priest  ministered  in  eight  vestments.  And  the 
ordinary  priest  in  four,  in  the  tunic,  and  drawers,  and  bonnet, 
and  girdle.  To  these,  the  High  Priest  added  the  breast-plate, 
and  ephod,  and  robe,  and  (golden)  plate.  In  these  they  in- 
quired by  Urim  and  Thummim.5  And  they  did  not  inquire 
in  them  for  a  private  person ;  only  for  the  King  and  the  great 
Sanhedrin,  and  for  whomsoever  the  congregation  is  neces- 
sary. 

CHAPTER  VIII 

1.  On  the  day  of  atonement,  food,  and  drink,  and  washing, 
and  anointing,  and  the  sandal  latchet,1  and  marriage  duties, 
are  restricted.  "  But  the  king  and  bride  are  allowed  to  wash 
their  face,  and  the  woman  after  childbirth  may  wear  sandals." 
The  words  of  R.  Eleazar,  but  the  Sages  forbid  them. 

2.  The  person  who  eats  the  size  of  a  big  date  and  its  grain, 
and  drinks  a  jawful,  is  liable  to  punishment.  All  edible  things 
are  united  for  the  measure  of  the  date,  and  all  drinkable  things 
are  united  for  the  measure  of  the  jawful.  Eating  and  drink- 
ing are  not  united. 

3.  He  who  eats  and  drinks  unwittingly,  is  only  liable  for 
one  sin-offering.  If  he  eat  and  work,  he  is  liable  for  two  sin- 
offerings.     He  who  eats  what  is  disagreeable  for  food,  and 

8  Urim  and  Thummin  (lights  and  per-  *  Sandals      were,      however,      allowed 

lections),   the  Jews   think,    gave  answer  where   there   was   fear   of   serpents    and 

by  the   divine   illumination   of   the  suit-  scorpions.       Woollen    socks    might    be 

able  letters  composing  the  names  of  the  used, 
tribes  which  were  graven  on  the  breast- 
plate of  the  High  Priest. 


122 


THE  TALMUD 


drinks  what  is  disagreeable  for  drinking,  and  he  who  drinks 
fish  brine,  or  salt  gravy,  is  free. 

4.  They  do  not  afflict  young  children  in  the  day  of  atone- 
ment, but  they  coax  them  one  or  two  years  before,  that  they 
may  be  accustomed  to  the  commandments. 

5.  If  the  pregnant  woman  be  affected  by  the  odor,  they  give 
her  food,  till  her  strength  return.  To  the  sick  person  they 
give  food  by  order  from  the  physicians.  If  there  be  no  phy- 
sicians, they  give  him  food  at  his  own  demand  until  he  say, 
"  it  is  enough." 

6.  Him  who  is  affected  with  blindness,  they  fed  even  with 
unclean  things,  till  his  eyes  got  the  power  of  vision.  Him 
who  is  bitten  by  a  mad  dog,  they  fed  not  with  the  caul  of  his 
liver.  But  R.  Mathia  Ben  Charash  said,  "  it  is  allowed  " ;  and 
again  said  R.  Mathia  Ben  Charash,  "  to  him  who  had  throat 
complaint  they  administered  medicine  in  his  mouth  on  the 
Sabbath  day,  since  there  is  uncertainty  of  life,  and  all  uncer- 
tainty of  life  abrogates  the  Sabbath." 

7.  "  On  whomsoever  an  old  ruin  falls,  if  there  be  a  doubt, 
whether  one  be  under  it  or  not ;  if  there  be  doubt,  whether  he 
be  alive  or  dead ;  if  there  be  a  doubt,  whether  he  be  a  foreigner 
or  an  Israelite  ?  "  "  They  open  over  him  the  heap.  If  they 
find  him  alive,  they  open  fully,  but  if  dead,  they  leave  him." 

8.  The  sin-offering,  and  the  offering  for  known  transgres- 
sion make  atonement.  Death  and  the  day  of  atonement  with 
repentance  make  atonement.  Repentance  atones  for  light 
transgressions,  for  commands  positive  and  negative.  But 
grave  offences  are  suspended,  till  the  day  of  atonement  come, 
and  it  will  atone. 

9.  He  who  said,  "  I  will  sin  and  repent — I  will  sin  and  re- 
pent ?  "  "  They  did  not  give  him  the  opportunity  of  repent- 
ance." "  I  will  sin,  and  the  day  of  atonement  shall  atone?" 
"  The  day  of  atonement  makes  no  atonement."  Transgres- 
sions between  man  and  The  Place  2  the  day  of  atonement  ex- 


*  I.e.,  God  omnipresent.  The  Jews  in 
a  spirit  of  reverence  use  the  words 
"  Place  "  and  the  "  Name  "  to  denote 
God.  In  reading  they  do  not  now  pro- 
nounce the  word  Jehovah,  but  substi- 
tute Adonai  for  it;  and  when  Jehovah 
is  followed  by  the  word  Adonai  they 
then  use  the  word  Elohim.  The  true 
pronunciation  of  the  Name  has  been  a 
subject    of    much    contention.      It    has 


been  variously  given,  as  Yeheveh,  Yeh- 
veh,  Yahveh,  Yahavah,  Yahaveh,  and 
Yehovah.  When  it  was  uttered  on  the 
Day  of  Atonement  the  worshippers  "  fell 
on  their  faces  "  in  reverence  for  it  (vi. 
2).  It  was  spoken  for  the  last  time  in 
the  Temple  by  the  mouth  of  Simon  the 
Just.  Henceforward,  the  Gemara  says 
whoever  attempts  to  pronounce  it  shall 
have  no  part  in  the  world  to  come. 


THE  DAY  OF  ATONEMENT  ,23 

piates.  Transgressions  between  man  and  his  neighbor,  the 
day  of  atonement  does  not  expiate,  until  his  companion  be 
reconciled.  This  R.  Eleazar  Ben  Azariah  explained  "  From 
all  thy  sins  before  the  LORD  thou  shalt  be  cleansed."  Trans- 
gressions between  man  and  The  Place,  the  day  of  atonement 
expiated.  Transgressions  between  man  and  his  companion, 
the  day  of  atonement  did  not  expiate,  until  his  companion  be 
reconciled.  Said  R.  Akiba,  "  Happy  are  ye,  Israel !  before 
whom  are  ye  to  be  pure  ?  Who  will  purify  you  ?  Your  Father 
in  heaven,  as  is  said, '  I  will  sprinkle  clean  water  upon  you,  and 
ye  shall  be  clean.' "  Then  said  the  Fountain  of  Israel,  the 
LORD,  "  As  the  fountain  purifies  the  defiled,  so  the  Holy  One, 
blessed  be  He,  purifies  Israel." 


ON  TABERNACLES1 

Size  and  Covering  of  Tabernacles — What  Constitutes  a  Tabernacle — Ex- 
emptions— Palm  Branches — Myrtle  Boughs — Willows — Citrons — 
Reading  and  Blessing — Thrashing  the  Altar — Rejoicings — Pouring 
Out  of  the  Water — The  Lighting  and  Dancing — Singing  and  Music — 
Blowing  the  Trumpets — Offerings  and  Courses — The  Course  Bilgah. 

CHAPTER    I 

1.  A  booth  which  is  above  twenty  cubits  high  is  disallowed. 
R.  Judah  allows  it.  One  which  is  not  ten  hands  high,  one 
which  has  not  three  walls,  or  which  has  more  sun  than  shade, 
is  disallowed.  "  An  old  booth  ?  "  "  The  school  of  Shammai 
disallow  it;  but  the  school  of  Hillel  allow  it."  "  What  is  an 
old  booth  ?  "  "  One  that  was  made  thirty  days  before  the 
feast:  but  if  it  were  made  with  intention  for  the  feast,  even 
from  the  beginning  of  the  year,  it  is  allowed." 

2.  "  If  a  man  make  his  booth  beneath  a  tree?  "  "  It  is  as 
though  he  made  it  in  the  house."  "  If  one  booth  be  above 
another  ?  "  "  The  upper  one  is  allowed ;  but  the  lower  one  is 
disallowed."  R.  Judah  says,  "  if  they  cannot  inhabit  the  upper 
one,  the  lower  one  is  allowed." 

3.  "  If  one  spread  a  cloth  over  (its  roof) 2  on  account  of 
the  sun ;  or  under  (its  roof)  on  account  of  the  falling  leaves ; 
or  if  one  spread  a  canopy  over  his  bed  ?  "  "  It  is  disallowed. 
But  he  may  spread  a  cloth  over  two  bedposts." 

4.  "  If  one  have  trained  a  vine,  or  a  gourd,  or  ivy,  and  cov- 
ered it  over?"  "It  is  disallowed.  But  if  the  covering  be 
larger  than  these,  or  if  they  have  been  trimmed,  it  is  allowed." 
The  rule  is,  everything  which  contracts  uncleanness,  and  does 
not  grow  from  the  ground,  must  not  be  used  for  a  covering; 

1  According  to   Maimonides,   we  have  *  The   cloth    would   change    it   into   a 

in   this   treatise   proof  that   it  is   coeval        tent, 
with    the    laws   of   Moses   on    the   same 
subject. 

124 


TABERNACLES 


125 


but  everything  which  does  not  contract  uncleanness,  and  grows 
from  the  ground,  may  be  used  for  a  covering. 

5.  Bundles  of  straw,  and  bundles  of  wood,  and  bundles  of 
twigs,  must  not  be  used  for  covering.  But  all  of  them,  if  un- 
tied, are  allowed.     And  all  of  them  are  allowed  for  side  walls. 

6.  "  They  may  cover  it  with  laths."  The  words  of  R.  Judah ; 
but  R.  Meier  forbids  it.  "  If  one  put  a  board  four  hands  wide 
over  it  ?  "     "  It  is  allowed,  provided  he  do  not  sleep  under  it." 

7.  "Rafters  over  which  there  is  no  ceiling?"  R.  Judah 
says,  "  the  school  of  Shammai  say,  '  let  him  loosen  them,  and 
remove  the  middle  one  out  of  three.'  But  the  school  of  Hillel 
say,  '  he  may  either  loosen  them,  or  remove  the  middle  one 
out  of  every  three.'  "  R.  Meier  says,  "  he  must  remove  the 
middle  one  out  of  every  three,  but  he  need  not  loosen  them." 

8.  "  If  one  roof  in  his  booth  with  spits,  or  bed-boards?" 
"  If  the  intermediate  spaces  be  equal  to  them,  it  is  allowed." 
"  If  one  pile  up  loose  sheaves  to  make  a  booth  ?  "  "  It  is  no 
booth." 

9.  "  If  one  interweave  the  side  walls  from  above  down- 
wards ? "  "  If  they  be  three  hand-breadths  high  from  the 
ground,  it  is  disallowed."  "  If  from  the  ground  upwards  they 
be  ten  hand-breadths  high  ?  "  "  It  is  allowed."  R.  Jose  says, 
"  even  as  from  the  ground  upward  ten  hand-breadths  (are  re- 
quired), so  likewise  from  the  roof  downward,  ten  hand- 
breadths  (are  required)."  "  If  the  covering  be  three  hand- 
breadths  above  the  side  walls?  "     "  It  is  disallowed." 

10.  "  If  a  house  be  unroofed  and  covered  over?  "  "  If  there 
be  a  space  of  four  cubits  between  the  wall  and  the  covering, 
it  is  disallowed :  also  a  court,  in  which  there  is  an  enclosed 
passage."  "  If  the  large  booth  be  enclosed  with  covering, 
which  must  not  be  used,  and  if  there  be  below  it  a  space  of 
four  cubits?"     "It  is  disallowed." 

11.  "If  one  make  his  booth  like  a  pyramid  ;  or  lean  it  against 
a  wall?  "  R.  Eleazar  "  disallows  it,  because  it  has  no  roof  "  ; 
but  the  Sages  "  allow  it."  "  A  large  reed  mat,  which  has  been 
made  for  sleeping  purposes?  "  "  It  contracts  uncleanness,  and 
they  must  not  cover  with  it."  "  If  made  for  covering  pur- 
poses? "  '  They  may  use  it ;  and  it  contracts  no  uncleanness." 
R.  Eleazar  says,  "  whether  large  or  small,  if  made  for  sleeping, 
it  contracts  uncleanness,  and  must  not  be  used  for  covering; 


126  THE  TALMUD 

but  if  made  for  covering,  they  may  cover  with  it,  and  it  con- 
tracts no  uncleanness." 

CHAPTER   II 

1.  "If  one  sleep  under  a  bed  in  the  booth?"  "He  has 
not  discharged  his  duty."  R.  Judah  said,  "  we  used  to  sleep 
under  a  bed  before  the  elders,  and  they  said  nothing  to  us." 
R.  Simon  said,  "  it  happened  that  Tabbi,  the  slave  of  R. 
Gamaliel,  used  to  sleep  under  a  bed,  and  R.  Gamaliel  said  to 
the  elders,  '  you  have  seen  my  slave  Tabbi,  he  is  a  disciple  of 
the  Sages,  and  knows  that  slaves  are  exempted  from  the  booth, 
therefore  he  sleeps  under  a  bedstead.'  From  this  we  in  our 
way  infer  that  he  who  sleeps  under  a  bed  has  not  discharged 
his  duty." 

2.  "  If  a  man  support  his  booth  with  the  posts  of  his  bed  ?  " 
"  It  is  allowed."  R.  Judah  says,  "  a  booth  which  cannot  stand 
by  itself,  is  disallowed."  A  booth,  which  is  unequally  covered, 
and  its  shade  greater  than  its  sunlight,  is  allowed.  If  the 
covering  be  thick  like  a  house  roof,  even  though  the  stars 
are  not  seen  through  it,  it  is  allowed. 

3.  "  If  one  make  his  booth  on  the  top  of  a  wagon,  or  on 
a  boat  ?  "  "  It  is  allowed ;  and  he  may  go  up  to  it  on  the 
festival."  "  If  one  make  it  on  the  top  of  a  tree,  or  on  the 
back  of  a  camel  ?  "  "  It  is  allowed,  but  he  must  not  go  up  to 
it  on  the  festival."  x  "  If  two  sides  (be  formed)  by  a  tree,  and 
one  by  the  hands  of  man,  or  two  by  the  hands  of  man  and 
one  by  a  tree?"  "The  booth  is  allowed,  but  he  must  not 
go  up  to  it  on  the  festival."  "  If  three  (sides  be  formed)  by 
hands  of  man  and  the  fourth  by  a  tree  ?  "  "  The  booth  is 
allowed,  and  he  may  go  up  to  it  on  the  festival."  This  is 
the  rule — when,  on  the  removal  of  the  tree,  it  can  stand  by 
itself,  the  booth  is  allowed,  and  one  may  go  up  to  it  on  the 
festival. 

4.  "  If  one  make  his  booth  between  trees,  and  the  trees 
form  side  walls?  "  "  The  booth  is  allowed."  Messengers  on 
a  pious  errand  are  exempted  from  the  booth.  The  sick  and 
their  attendants  are  exempted  from  the  booth.  Persons  may 
occasionally  eat  or  drink  outside  the  booth. 

5.  It  happened  that  they  brought  to  R.  Jochanan,  son  of 

1  But   he    may    go    up   on   the   middle    days  of  the  feast. 


TABERNACLES  127 

Zachai,  a  dish  to  taste,  and  to  Rabban  Gamaliel  two  dates 
and  a  jar  of  water,  and  they  said,  "  bring  them  to  the  booth." 
But  when  they  brought  to  R.  Zadok  food  smaller  than  an 
egg,  he  took  it  in  the  napkin  2  and  ate  it  outside  the  booth, 
but  he  did  not  say  a  blessing  after  it. 

6.  R.  Eleazar  says,  "  a  man  is  bound  to  eat  fourteen  meals 
in  the  booth,  one  by  day  and  one  by  night  " ;  but  the  Sages 
say  the  matter  is  not  determined,  except  on  the  first  night  of 
the  festival.  Moreover  R.  Eleazar  said,  "  he  who  has  not  taken 
his  meal  on  the  first  night  of  the  festival,  may  complete  it  on 
the  last  night  of  the  festival ;  but  the  Sages  say  that  he  must 
not  complete  it,  and  for  this  it  is  said, '  (That  which  is)  crooked 
cannot  be  made  straight,  and  that  which  is  wanting,  cannot 
be  numbered.'  "  3 

7.  "  If  anyone's  head,  and  the  greater  part  of  his  body,  be 
in  the  booth,  and  his  table  in  the  house  ?  "  The  school  of 
Shammai  "  disallow  it  " ;  but  the  school  of  Hillel  "  allow  it." 
The  school  of  Hillel  said  to  the  school  of  Shammai,  "  did  it 
not  happen  that  the  elders  of  the  school  of  Shammai,  and  those 
of  the  school  of  Hillel,  went  to  visit  R.  Jochanan,  son  of 
Hachorni,  and  they  found  him  sitting  with  his  head  and  the 
greater  part  of  his  body  in  the  booth  while  his  table  was  in 
the  house,  and  they  said  nothing  to  him  ?  "  The  school  of 
Shammai  said  to  them,  "  Is  that  a  proof?  Even  the  elders 
did  say  to  him,  "  if  such  has  been  thy  custom,  thou  hast  never 
in  thy  life  fulfilled  the  commandment  of  the  booth.'  " 

8.  Women,  slaves,  and  children,  are  exempted  from  the 
booth.  A  boy  who  no  longer  needs  his  mother  is  bound  to 
the  booth.  It  happened  that  the  daughter-in-law  of  Shammai, 
the  elder,4  gave  birth  to  a  son,  and  Shammai  removed  the 
ceiling  and  covered  over  her  bed  on  account  of  the  little  one. 

9.  During  the  whole  seven  days  a  man  is  to  make  the  booth 
his  regular  dwelling,  and  (to  use)  his  house  only  occasionally. 
"  If  rain  fall,  when  is  it  permitted  to  remove  from  it  ?  "  '  When 
the  porridge  is  spoiled."  The  elders  illustrate  this  by  an  ex- 
ample :  "  To  what  is  the  matter  like  ?  "  "  It  is  as  if  a  servant 
pour  out  a  cup  for  his  master,  who  in  return  dashes  a  bowlful 
in  his  face." 

*  Lest     he     should     render     the    food  *  Eccles.   i.    15. 

legally     unclean     with     his     unwashen  *  He   lived  about  eighty  years  before 

hands.     Mark  vii.  2,  s-  the  destruction  of  the  Temple. 


128  THE  TALMUD 


CHAPTER    III 

1.  A  palm  branch  stolen  or  withered  is  disallowed.  One 
from  an  idolatrous  grove,  or  from  a  city  withdrawn  to  idolatry,1 
is  disallowed.  If  the  point  be  broken  off,  or  the  leaves  torn  off, 
it  is  disallowed.  If  they  be  only  parted,  it  is  allowed.  R.  Judah 
says,  "  it  must  be  tied  together  at  the  top."  Short-leaved 
palms  from  the  Iron  Mount 2  are  allowed.  A  palm  branch 
measuring  three  hands,  sufficient  to  shake  it  by,  is  allowed. 

2.  A  myrtle  bough  stolen,  or  withered,  is  disallowed.  One 
from  an  idolatrous  grove,  or  from  a  city  withdrawn  to  idolatry, 
is  disallowed.  If  the  point  be  broken  off,  or  the  leaves  torn 
off,  or  if  it  have  more  berries  than  leaves,  it  is  disallowed.  But 
if  the  berries  be  lessened  it  is  allowed  ;  but  they  must  not  dimin- 
ish them  on  the  festival. 

3.  A  willow  of  the  brook  stolen,  ur  withered,  is  disallowed. 
One  from  an  idolatrous  grove,  or  from  a  town  withdrawn  to 
idolatry,  is  disallowed.  If  the  point  be  broken  off,  or  the 
leaves  torn  off,  or  if  it  be  a  mountain  willow,  it  is  disallowed. 
One  faded,  or  from  which  some  leaves  have  dropped  off,  or 
which  has  grown  on  dry  ground,  is  allowed. 

4.  R.  Ishmael  says,  "  three  myrtle  boughs,  two  willows,  one 
palm  branch,  and  one  citron,  even  if  two  out  of  the  three  myrtle 
boughs  have  their  points  broken  off."  R.  Tarphon  says,  "  even 
if  three  have  their  points  broken  off."  R.  Akivah  says,  "  even 
as  there  is  one  citron  and  one  palm  branch,  so  there  is  one 
myrtle  bough  and  one  willow." 

5.  A  citron  stolen  or  withered  is  disallowed.  One  from  an 
idolatrous  grove,  or  from  a  city  withdrawn  to  idolatry,  is  dis- 
allowed. One  off  an  uncircumcised  tree  3  is  disallowed.  One 
from  an  unclean  heave-offering4  is  disallowed.  From  the 
clean  heave-offering  one  is  not  to  take  a  citron,  but  if  it  be 
taken,  it  is  allowed.  "  One  from  what  is  doubtful  as  to  pay- 
ment of  tithe  ?  "  The  school  of  Shammai  "  disallow  it,"  but 
the  school  of  Hillel  "  allow  it."  One  is  not  to  take  a  citron 
from  the  second  tithe  in  Jerusalem,  but  if  it  be  taken  it  is 
allowed. 

»  Deut.   xiii.   13.  "  Lev.   xix.    23. 

*  Supposed    to    be    the   mountain   east  *  Num.  xvui.  II,  12. 

«f  the  Dead  Sea,  above  Callirrhoe. 


TABERNACLES  129 

6.  If  a  stain  spread  over  the  greater  part  (of  the  citron), 
if  it  have  lost  its  crown,  or  its  rind  be  peeled  off,  or  if  it  be 
split,  or  bored,  or  if  ever  so  little  be  wanting,  it  is  disallowed. 
If  a  stain  be  spread  over  the  smaller  part  of  it,  if  it  have  lost 
its  stalk,  or  if  it  be  bored  so  that  no  part  however  small  be 
wanting,  it  is  allowed.  A  dusky  citron  is  disallowed.  A  leek 
green  one  R.  Meier  "  allows,"  but  R.  Judah  "  disallows  it." 
'  7.  "  What  is  the  (legal)  size  of  a  small  citron?  "  R.  Meier 
says  "  like  a  nut."  R.  Judah  says  "  like  an  egg."  "  And  of 
a  large  citron  ?  "  "  That  one  can  hold  two  in  his  hand,"  the 
words  of  R.  Judah.  But  R.  Jose  says,  "  One  if  (it  must  be 
held)  in  two  hands." 

8.  "  They  must  only  tie  the  palm-branch  with  its  own  kind," 
the  words  of  R.  Judah.  But  R.  Meier  says,  "  even  with  twine." 
R.  Meier  said,  "  it  happened  that  the  men  of  Jerusalem  tied 
their  palm-branches  with  gold  thread."  The  Sages  said  to 
him,  "  underneath  they  tied  them  with  their  own  kind." 

9.  "  When  did  they  shake  the  palm-branch  ?  "  At  the  be- 
ginning and  ending  of  "  Oh,  give  thanks  unto  the  Lord,"  6 
and  at  "  Save  now,  I  beseech  Thee,  O  Lord,"  6  the  words  of 
the  school  of  Hillel.  But  the  school  of  Shammai  say,  "  also 
at '  O  Lord,  I  beseech  Thee,'  send  now  prosperity."  7  R.  Aki- 
vah  said,  "  I  watched  Rabban  Gamaliel  and  R.  Joshua ;  and 
when  all  the  people  shook  their  palm-branches,  they  only 
shook  theirs  at  '  Save  now,  I  beseech  Thee.'  "  If  one  be  on 
the  road,  and  have  no  palm-branch  with  him,  he  must,  when 
he  gets  home,  shake  it  at  his  table.  If  he  have  not  done  it 
in  the  morning,  he  must  do  it  toward  evening,  as  the  whole 
day  is  allowed  for  the  palm-branch. 

10.  If  the  hymns  8  be  read  to  a  man  by  a  slave,  or  a  woman, 
or  a  child,9  he  must  repeat  after  them  what  they  read,  but  it 
is  a  disgrace  10  to  him.  If  a  grown-up  man  read  it  to  him, 
he  must  repeat  after  him,  Hallelujah. 

11.  In  a  place  where  it  is  the  custom  to  repeat,1  a  man 
must  repeat ;  to  simply  read,  a  man  must  simply  read ;  to  bless 
after  the  palm-branch,  a  man  must  bless.  In  every  case  ac- 
cording to  the  custom  of  the  country.     If  a  person  buy  a 

6  ps.   cxviii.    1.  this  duty  cannot  act  as  deputies  for  an- 
•  Ps    cxviii    25  other. 

7  ps*   cxviii'    2<;  10  His  ignorance  of  reading. 

s  Ps!  cxiii.  to  cxviii.  inclusive.  *  "  I  will  praise  thee,"  etc.-Ps.  cxvm. 

9  These    not    being    legally    bound    to        21  to  end. 


130  THE  TALMUD 

palm-branch  from  his  neighbor  during  the  Sabbatical  year, 
he  must  give  him  a  citron  as  a  gift,  for  it  is  not  permitted  to 
buy  a  citron  during  the  Sabbatical  year. 

12.  At  first  the  palm-branch  was  used  in  the  Sanctuary 
seven  days,  and  in  the  country  one  day.  But  after  the  Sanctu- 
ary was  destroyed,  R.  Jochanan,  the  son  of  Zachai,  decreed, 
"  that  in  the  country  the  palm-branch  should  be  used  seven 
days,  in  memory  of  the  Sanctuary."  He  at  the  same  time 
also  decreed,  "  that  on  the  day  of  the  wave-sheaf 2  it  should 
be  unlawful  to  eat  new  grain." 

13.  If  the  first  day  of  the  feast  fall  on  a  Sabbath,  all  the 
people  are  to  bring  their  palm-branches  (beforehand)  to  the 
Synagogue.  In  the  morning  they  come  early,  and  each  man 
must  distinguish  his  own  palm-branch,  and  take  it,  for  the 
Sages  say,  "  that  a  man  cannot  discharge  his  duty  on  the  first 
day  of  the  feast  by  means  of  his  neighbor's  palm-branch,  but 
on  the  other  days  of  the  feast  he  may  discharge  his  duty  by 
means  of  his  neighbor's  palm-branch." 

14.  R.  Jose  says,  "  if  the  first  day  of  the  feast  fall  on  the 
Sabbath,  and  a  man  forget,  and  carry  his  palm-branch  out  on 
the  public  common,  he  is  absolved,  because  he  carried  it  out 
with  permission."  3 

15.  A  woman  may  receive  the  palm-branch  from  the  hand 
of  her  son,  or  of  her  husband,  and  put  it  back  into  water  on 
the  Sabbath.  R.  Judah  says,  "  on  the  Sabbath  they  may  put 
it  back ;  on  the  feast  they  may  add  water ;  and  on  the  middle 
days  they  may  change  the  water."  A  child  who  knows  how 
to  shake,  is  bound  to  shake  the  palm-branch. 

CHAPTER    IV 

1.  The  palm-branch  and  the  willow  (were  used)  for  six  days 
and  for  seven.  The  hymn,  and  the  rejoicings,  for  eight  days. 
The  booth  and  the  pouring  out  of  water  for  seven  days ;  and 
the  musical  pipes  for  five  and  for  six  days. 

2.  The  palm-branch  (was  used)  for  seven  days.  "  How?" 
"  When  the  first  day  of  the  feast  fell  on  a  Sabbath,  the  palm- 
branch  (was  used)  for  seven  days.  Otherwise  all  the  days 
were  six." 

1  Lev.   xxiii.  io,   11.  *  Permission  arising  out  of   his  intention  to  fulfil  the  law. 


TABERNACLES 


x3" 


3.  The  willow  (was  used)  for  seven  days.  "  How  ? " 
"  When  the  seventh  day  of  the  willow  happened  to  fall  on  a 
Sabbath,  the  willow  (was  used)  for  seven  days.  Otherwise 
all  the  days  were  six." 

4.  "  How  was  the  command  for  the  palm-branch  when  the 
first  day  of  the  feast  fell  on  a  Sabbath  ?  "  "  They  used  to 
bring  their  palm-branches  to  the  mountain  of  the  House,  and 
the  inspectors  received  them,  and  arranged  them  on  a  bench. 
But  the  elders  placed  theirs  in  a  chamber.  And  the  people 
were  taught  to  say,  "  Whoever  takes  my  palm-branch  in  his 
hand,  be  it  his  as  a  gift."  On  the  morrow  they  came  early, 
and  the  inspectors  spread  them  before  them.  And  they  used 
to  snatch  them  and  hurt  each  other.  When  the  Sanhedrin 
saw  that  persons  were  endangered,  it  was  decreed  that  every 
man  should  take  them  home." 

5.  "  How  was  the  command  for  the  willow  ?  "  "  There  was 
a  place  b^low  Jerusalem  called  Moza ; *  thither  the  people  went 
down  and  gathered  drooping  willow-branches.  And  they 
came  and  erected  them  at  the  side  of  the  altar,  with  their  tops 
bending  over  the  altar.  They  blew  the  trumpet,  and  sounded 
an  alarm,  and  blew  a  blast.  Every  day  they  made  one  circuit 
round  the  altar,  and  said,  "  Save  now,  I  beseech  Thee,  O  Lord ! 
O  Lord,  I  beseech  Thee,  send  now  prosperity."  Rabbi  Judah 
said,  "  I  and  HE  save  now,  I  beseech  thee."  2  On  the  day 
itself 3  they  made  seven  circuits  round  the  altar.  "  As  they 
withdrew  what  did  they  say?  "  "  Beauty  is  thine,  O  Altar!  " 
"  Beauty  is  thine,  O  Altar ! "  R.  Eleazar  said,  "  To  the  LORD 
and  to  thee,  O  Altar !  "  "  To  the  LORD,  and  to  thee,  O 
Altar!" 

6.  As  they  did  on  the  week-days,  so  they  did  on  the  Sab- 
bath, save  that  they  gathered  the  willow-boughs  on  the 
Sabbath-eve,  and  put  them  into  vases  of  gold,  that  they  might 
not  fade.  R.  Joshua,  son  of  Beroka,  says,  "  they  brought  date- 
branches,  and  thrashed  them  on  the  ground  at  the  sides  of 
the  altar  "  (others  say  "  on  the  altar  ").  And  the  day  itself 
was  called  "  the  day  for  thrashing  the  branches." 

7.  Immediately  the  children  threw  down  their  palm- 
branches,  and  ate  their  citrons. 

x  Means    a   place   exempt    from    taxa-  *  Deut.  xxxii.  39. 

tion  called  Colonin,  perhaps  the  modern  *  The  seventh  day  on  which  they  used 

Colonia.     Some,   however,   say  it  was  a  the  willows, 
place  in  the  Kedron  Valley. 


132 


THE  TALMUD 


8.  The  hymn  and  rejoicings  were  for  eight  days.  "  How?  " 
"  It  is  taught,  that  a  man  is  bound  to  the  hymn,  and  the  re- 
joicings in  honor  of  the  last  day  of  the  feast,  even  as  on  its 
other  days."  "  How  is  the  booth  for  seven  days?  "  "  When 
a  man  has  completed  his  eating,  he  is  not  to  pull  down  his 
booth  ;  but  after  the  evening  sacrifice  he  may  remove  his  furni- 
ture in  honor  of  the  last  day  of  the  feast." 

9.  "  How  was  the  pouring  out  of  the  water?  "  "  A  golden 
pitcher  holding  three  logs  4  was  filled  from  Siloam.  When 
they  came  (with  it)  to  the  water-gate  they  blew  the  trumpet, 
an  alarm,  and  a  blast.  The  priest  then  went  up  the  ascent  to 
the  altar,  and  turned  to  his  left.  Two  silver  basins  were  there. 
R.  Judah  says,  "  they  were  of  lime,  but  their  look  was  dark 
from  the  wine."  And  they  were  bored  with  two  narrow  nos- 
trils, one  wider,  the  other  narrower,  that  both  might  get  empty 
at  once.  "  The  one  to  the  west  was  for  the  water ;  the  other 
to  the  east  was  for  the  wine ;  but  if  the  water  was  poured  into 
the  wine  basin,  or  the  wine  into  the  water  basin,  it  was  allowed." 
R.  Judah  said,  "  they  poured  out  one  log  on  each  of  the  eight 
days."  To  him,  who  poured  out,  they  said,  "  lift  your  hand  ": 
for  once  it  happened,  that  one  poured  over  his  feet,5  and  all 
the  people  pelted  him  to  death  with  their  citrons. 

10.  As  they  did  on  the  week-days,  so  they  did  on  the  Sab- 
bath ;  save  that  on  the  Sabbath  eve  an  unconsecrated  golden 
cask  was  filled  from  Siloam,  and  placed  in  a  chamber.  If  it 
were  spilt  or  uncovered,  it  was  refilled  from  the  laver,  as  water 
and  wine  which  had  been  uncovered  were  disallowed  on  the 
altar. 

CHAPTER   V 

1.  The  musical  pipes  were  (played)  for  five  and  (sometimes) 
six  days.  That  is  to  say,  the  pipes  of  the  water-drawing, 
which  supersedes  neither  the  Sabbath  day  nor  the  feast.  The 
(Sages)  said,  "  he  who  has  not  seen  the  joy  x  of  the  water- 
drawing,  has  never  seen  joy  in  his  life." 

2.  With  the  departure  of  the  first  day  of  the  feast,  they  went 

*  A   log  is  about  half  a  pint.  citrons    till    his    body-guard    interfered, 

•  He  is  said  to  have  been  a  Sadducee  and,  as  fighting  took  place,  some  six 
who  rejected  tradition.  Alexander  Jan-  thousand  Jews  were  killed  in  the  Tem- 
n.eus,  to  show  his  contempt  for  the  pie.  Josephus,  "  Antiq.,"  book  xiii. 
Pharisees,     poured    the     water    on     the  chap.   xiii.    5. 

ground.      The    people    became    excited,  1  Isa.   xii.   3;  John  vii.   37,   38. 

and    pelted    him    with    their    ethrogs   or 


TABERNACLES  133 

down  into  the  women's  court,  and  made  great  preparations.2 
Four  golden  candlesticks  were  there,  and  four  golden  basins 
on  their  tops,  and  four  ladders  to  each  candlestick,  and  four 
lads  from  the  young  priests,  and  in  their  hands  were  jars  of 
oil  containing  120  logs,  with  which  they  replenished  each  basin. 

3.  The  cast-off  breeches  and  belts  of  the  priests  were  torn  to 
wicks,  which  they  lighted.  And  there  was  not  a  court  in  Jeru- 
salem that  was  not  lit  up  by  the  lights  of  the  water-drawing. 

4.  Pious  and  experienced  men  danced  with  lighted  torches 
in  their  hands,  singing  hymns  and  lauds  before  them.  And 
the  Levites  accompanied  them  with  harps,  psalteries,  cymbals, 
trumpets,  and  numberless  musical  instruments.  On  the  fifteen 
steps  which  went  down  from  the  court  of  Israel  into  the 
women's  court,  corresponding  with  the  fifteen  songs  of  de- 
grees,3 stood  the  Levites  with  their  musical  instruments,  and 
sang.  And  at  the  upper  gate,  which  went  down  from  the 
court  of  Israel  to  the  court  of  the  women,  stood  two  priests 
with  trumpets  in  their  hands.  When  the  cock  crew,  they  blew 
a  blast,  an  alarm,  and  a  blast.4  When  they  reached  the  tenth 
step,  they  blew  a  blast,  an  alarm,  and  a  blast.  And  when  they 
got  into  the  court,  they  blew  a  blast,  an  alarm,  and  a  blast. 
They  went  on  blowing  as  they  went,  until  they  reached  the 
gate,  that  leads  out  to  the  east.  When  they  reached  the  gate, 
that  leads  out  to  the  east,  they  turned  their  faces  westward,5 

and  said, 

"  Our  fathers,  who  were  in  this  place, 
Turned  their  backs  upon  the  Temple ; 
And  their  faces  toward  the  east, 
And  worshipped  the  sun  eastward. "  • 

R.  Judah  says,  they  repeated  again  and  again, 

"  But  we  unto  the  LORD  ; 
To  the  LORD  are  our  eyes."  * 

5.  In  the  sanctuary  they  did  not  blow  the  trumpet  less  than 
twenty-one  times,  nor  oftener  than  forty-eight  times.     Every 

*  Galleries  were   erected  for  the  worn-        Christian  dispensation   believers   are   di- 
cn,  and  the  men  stood  below  them.  rected   to   look   to   Jesus,    who  promises 

8  Ps.  cxx.  to  exxxiv.  inclusive.  to  be  in  their  midst  (Matt,  xviii.  20). 

*  The  signal  for  drawing  water.  "  Ezek.  viii.  16. 

» The     orthodox     worshippers    in    the  T  This    is   one   of    the    very   few    speci- 

Temple     looked     toward    the     west,     or  mens    of     Hebrew    poetry,     apart    from 

Holy  of  Holies.     The  Haal  or  Sun  wor-  Scripture    (dating   prior  to   the   destruc- 

shippers    turned    toward    the    east,    and  tion   of   the   temple),   which    have   come 

used  the  eastward  position.     Under  the  down  to  us. 


I34  THE  TALMUD 

day  they  blew  the  trumpet  twenty-one  times,  thrice  at  open- 
ing he  gates,  nine  times  at  the  daily  offering  of  the  morning, 
and  nine  times  at  the  daily  offering  of  the  evening.  When 
there  were  additional  offerings  they  blew  nine  times  more. 
On  the  eve  of  the  Sabbath  they  again  blew  six  times ;  thrice 
to  interdict  the  people  from  work,  and  thrice  to  separate  the 
holy  from  the  ordinary  day.  But  on  the  eve  of  the  Sabbath 
during  the  feast  they  blew  forty-eight  times:  thrice  at  the 
opening  of  the  gates,  thrice  at  the  upper  gate,  thrice  at  the 
lower  gate,  thrice  at  the  water-drawing,  thrice  over  the  altar, 
nine  times  at  the  daily  offering  of  the  morning,  nine  times 
at  the  daily  offering  of  the  evening,  nine  times  at  the  additional 
offerings,  thrice  to  interdict  the  people  from  work,  and  thrice 
to  separate  the  holy  from  the  ordinary  day. 

6.  On  the  first  day  of  the  feast  there  were  thirteen  bullocks, 
two  rams,  and  one  goat.  There  then  remained  fourteen  lambs 
for  eight  courses  of  priests.8  On  the  first  day  six  courses 
offered  two  lambs  each,  and  the  other  (two)  courses  one  lamb 
each.  On  the  second  day  five  courses  offered  two  lambs  each, 
and  the  remaining  (four)  courses  one  lamb  each.  On  the 
third  day  four  courses  offered  two  lambs  each,  and  the  remain- 
ing six  one  lamb  each.  On  the  fourth  day  three  courses 
offered  two  lambs  each,  and  the  remaining  eight  one  lamb 
each.  On  the  fifth  day  two  courses  offered  two  lambs  each, 
and  the  remaining  ten  one  lamb  each.  On  the  sixth  day  one 
course  offered  two  lambs,  and  the  remaining  twelve  one  lamb 
each.  On  the  seventh  day  they  were  all  equal.  On  the  eighth 
day  they  cast  lots,  as  on  other  feasts.  They  said,  "  that  the 
order  which  offered  bullocks  to-day,  was  not  permitted  to  offer 
bullocks  to-morrow."     But  they  changed  in  rotation. 

7.  Three  times  in  the  year  all  the  courses  shared  alike  in 
the  offerings  of  the  great  feasts,  and  in  the  distribution  of  the 
showbread.  In  the  Solemn  Assembly  9  they  say  to  each  priest, 
"Here  is  unleavened  bread  for  thee,  and  here  is  leavened 
for  thee."  The  course  in  regular  succession  offered  the  daily 
sacrifices,  vows,  and  free-will  offerings,  and  all  the  other  sacri- 
fices and  services  of  the  congregation.     If  a  feast  be  next  to 

•  The     priesthood     was    divided     into  lambs  were  redistributed  so  as  to  supply 

twenty-four   courses    (1    Chron.    xxiv.    7-  an  offering  for  every  course 

,0).     During    the    feast    all    the    courses  •  In  the  feast  of  weeks  there  were  two 

ministered,  and,  as  each  day  the  number  leavened  wave  loaves  (Lev.  xxiu.   17). 
of  bullocks   was  decreased   by   one,  the 


TABERNACLES 


135 


the  Sabbath,  either  before  or  after  it,  all  the  courses  shared 
alike  in  the  distribution  of  the  showbread. 

8.  "But  if  a  day  intervene  between  the  two?"  "The 
course  in  regular  succession  took  ten  loaves,  and  the  loiterers  10 
took  two."  At  other  times  of  the  year,  the  course  entering  on 
duty  took  six  loaves,  and  the  course  going  off  duty  took  six. 
R.  Judah  says,  "  the  course  entering  took  seven,  and  that  going 
off  took  five."  Those  entering  shared  them  on  the  north  side 
(of  the  temple  court),  and  those  going  out  on  the  south  side. 
The  course  Bilgah  always  shared  theirs  on  the  south  side.  But 
their  slaughter-ring  was  fastened  down,  and  the  window  of 
their  closet  was  shut  up.1 


10  Those  priests  who  were  slow  in  at- 
tendance, as  they  were  obliged  to  share 
their  perquisites  with  the  whole  priest- 
hood. 

1  The  course  Bilgah  was  fifteenth  (1 
Chron.  xxiv.  14).  Each  course  had  a 
ring  to  which  the  heads  of  the  victims 
were  tied,  and  also  a  closet  for  store9. 
These  were  taken  from  the  course  Bil- 
gah as  a  mark  of  disgrace.  During  the 
persecution  of  Antiochus,  Miriam,  a 
daughter  of  Bilgah,  married  a  Syro- 
Grecian  husband.  When  the  Greeks 
took  the  Temple,  she  struck  the  altar 
with  her  shoe,  exclaiming,  "  O  wolf, 
wolf,  how  long  art  thou  to  consume  the 
wealth  of  Israel,  and  canst  not  preserve 
them  in  their  hour  of  need!  "  It  was 
supposed  that  she  must  have  learned 
something  evil  in  her  father's  house, 
and  the  whole  course  was  therefore  de- 
graded. The  Rabbis  say  that  the 
courses  of  the  priests  were  first  ordained 
by  Moses,  and  that  he  established  eight 
of  them.  Four  courses  he  assigned  to 
the  line  of  Eleazar,  and  four  he  assigned 
to  the  line  of  Ithamar.    Samuel  is  said 


to  have  added  eight  courses  more,  and 
the  remaining  eight  were  added  by 
David.  The  Scriptures,  however,  assert 
that  David  arranged  the  whole  twenty- 
four  courses.  This  arrangement  con- 
tinued til!  the  captivity.  After  the  cap- 
tivity only  four  courses  returned — 
namely  Jedaiah,  Harim,  Pashur,  and 
Immer.  The  Babylon  Talmud  mentions 
Jojarib  instead  of  Harim.  To  restore 
again  the  number  of  courses,  twenty- 
four  lots  were  cast  into  a  box,  and  each 
head  of  the  four  courses,  which  re- 
turned, drew  six  lots — one  for  himself, 
and  five  for  the  courses  which  they 
wished  to  revive.  The  restored  order 
of  courses  continued  as  of  old,  except 
in  the  case  of  Jojarib,  who  yielded  the 
first  rank  to  Jedaiah,  as  Jedaiah  was  of 
the  family  of  the  High-priest  Joshua,  the 
son  of  Jozedek.  They  soon  increased 
in  numbers,  and  we  read  that  each 
course  kept  a  station  of  2,400  priests  at 
Jerusalem,  and  half  a  station  at  Jericho. 
The  lesser  number  was  stationed  at  Jeri- 
cho to  give  honor  to  Jerusalem. 


THE   NEW  YEAR 

Four  New  Years — Judgments — New  Moon — Witnesses — Evidence- 
Samaritans — Spreading  the  News — Beth  Yangzek — Examining  Wit- 
nesses— Rabban  Gamaliel's  Plan  of  the  Phases  of  the  Moon — Rabbi 
Joshua — Sanhedrin — Cornets  and  Trumpets — Intention — The  Ser- 
pent of  Brass — Jerusalem  and  Jamnia — Blessings — Texts  of  Scripture 
— How  the  Trumpets  are  to  be  Blown. 

CHAPTER   I 

1.  There  are  four  new  years.  The  first  of  Nisan  *  is  a  new 
year  for  kings  and  for  festivals.2  The  first  of  Elul 3  is  a  new 
year  for  the  tithing  of  cattle ;  but  R.  Eleazar  and  R.  Simeon 
say,  "  it  is  on  the  first  of  Tishri."  4  The  first  of  Tishri  is  a 
new  year  for  civil  years,  for  years  of  release,  and  for  jubilees, 
also  for  planting  of  trees  B  and  herbs.  The  first  of  Sebat 6  is 
a  new  year  for  (the  tithing  of)  trees  according  to  the  school  of 
Shammai,  but  the  school  of  Hillel  say,  "  on  its  fifteenth." 

2.  The  world  is  judged  at  four  periods:  at  the  passover, 
for  the  growth  of  corn ;  at  Pentecost,  for  the  fruit  of  trees ;  at 
new  year's  day,  when  all  human  beings  pass  before  Him  like 
lambs,  as  is  said,  "  He  fashioneth  their  hearts  alike ;  He  con- 
sidered all  their  works  " ; 7  and  at  the  feast  of  tabernacles, 
judgment  is  given  for  the  rains. 

3.  Messengers  went  forth  (from  Jerusalem)  in  six  months : 
in  Nisan  for  the  passover ;  in  Ab  8  for  the  fast ;  in  Elul  for  the 
new  year ;  in  Tishri  for  the  regulation  of  the  feasts ;  in  Kislev  9 
for  the  dedication ;  in  Adar  10  for  the  feast  of  lots ;  and  also  in 
Iyar  J  during  the  existence  of  the  Temple  for  the  little  pass- 
over. 

1  Nisan  answered  to  part  of  March  *  Part  of  August  and  September, 
and  April.  The  reign  of  kings  was  *  Part  of  September  and  October, 
counted   from  this   month,   so   that   if  a  B  Lev.  xix.  23-25. 

king  began  to  reign  in  Adar  (February  •  Part   of   January    and    February. 

and   March),  in  the   following   Nisan  he  T  Ps.   xxxiii.   15. 

would  be  reckoned  to  have  reigned  two  •  Part  of  July  and  August. 

years.  '  Part  of  November  and  December. 

2  The    passover    was    the    first    of    the  ,0  Part  of  February  and  March, 
three    feasts,    beyond    which    one    could  *  Part  of  April  and  May. 

not  neglect  a  vow. 

136 


THE  NEW  YEAR 


137 


4.  For  two  months 2  they  may  profane  the  Sabbath,  for 
Nisan  and  for  Tishri,  because  in  them  the  messengers  went 
forth  to  Syria,  and  in  them  they  regulated  the  feasts.  And 
during  the  existence  of  the  Temple  they  might  profane  it  in 
all  the  months  for  the  regulation  of  the  offerings. 

5.  If  the  moon  3  appeared  high  and  clear,  or  did  not  appear 
high  and  clear,  the  witnesses  may  profane  the  Sabbath  on 
account  of  it.  R.  Jose  says,  "  if  it  appeared  high  and  clear, 
they  may  not  profane  the  Sabbath  on  account  of  it." 

6.  It  happened  that  more  than  forty  pairs  of  witnesses  were 
passing  through,  when  R.  Akivah  detained  them  in  Lydda. 
Rabban  Gamaliel  sent  to  him,  "  if  thou  thus  detainest  the  peo- 
ple, it  will  be  a  stumbling-block  in  the  future." 

7.  When  father  and  son  have  seen  the  new  moon,  they  must 
go  (before  the  Sanhedrin),  not  that  they  may  be  combined 
together,  but  in  order  that,  should  the  evidence  of  either  of 
them  be  disallowed,  the  other  may  be  combined  with  another 
witness.  R.  Simeon  says,  "  father,  and  son,  and  relatives  in 
every  degree,  may  be  allowed  as  competent  witnesses  for  the 
new  moon."  R.  Jose  says,  "  it  happened  that  Tobias,  the  phy- 
sician, his  son,  and  his  freed  slave,  saw  the  new  moon  in  Jeru- 
salem, and  the  priests  accepted  his  evidence,  and  that  of  his 
son,  but  disallowed  his  slave ;  but  when  they  came  before  the 
Sanhedrin,  they  accepted  him  and  his  slave,  but  disallowed  his 
son." 

8.  These  witnesses  are  disallowed — gamblers  with  dice, 
usurers,4  pigeon-breeders,5  traders  in  produce  of  the  Sabbat- 
ical year,  and  slaves.  This  is  the  rule :  all  evidence  that  can- 
not be  received  from  a  woman  cannot  be  received  from  any  of 
these. 

9.  "He  who  has  seen  the  new  moon  but  cannot  walk?" 
"  They  must  bring  him  on  an  ass  or  even  in  a  bed."  Those 
afraid  of  being  waylaid  may  take  sticks  in  their  hands,  and 
if  they  have  a  long  way  to  go,  they  may  take  provisions.     If 


*  That  is,  for  the  new  moon  observ- 
ances. 

a  The  Talmud  states  that  when  the 
sun  and  moon  were  first  created  they 
were  of  equal  size.  The  moon  became 
jealous  of  the  sun  and  she  was  reduced 
in  bulk.  The  moon  then  appealed  to 
God,  and  she  wns  consoled  by  the  prom- 
ise that  Jacob,  Samuel,  and  David  were 
to     be    likewise     small.       As,     however. 


some  injustice  seemed  to  have  been 
committed,  God  ordained  "  a  sin-offer- 
ing "  on  every  new  moon,  because  the 
moon  had  become  less  than  the  sunl 

*  The  Sanhedrin  treated  gamblers  and 
usurers  as  thieves. 

B  Those  who  bred  pigeons,  to  bet  on 
their  quickness  of  flight,  or  to  entice 
their  neighbors'  pigeons  to  their  dove- 
cotes. 


i38  THE  TALMUD 

they  must  be  a  day  and  a  night  on  the  road,  they  may  profane 
the  Sabbath  in  travelling  to  testify  for  the  new  moon ;  as  is 
said,  "  These  are  the  feasts  of  the  LORD,  which  ye  shall  pro- 
claim in  their  seasons."  6 


CHAPTER   II 

1.  If  a  witness  were  unknown,  another  was  sent  to  testify 
to  him.  At  first  they  received  evidence  of  the  new  moon  from 
anyone ;  but  when  the  heretics  x  bribed  (the  witnesses),  they 
ordained  that  evidence  should  only  be  received  from  those 
who  were  known. 

2.  At  first  high  flames  were  lighted,  but  when  the  Samari- 
tans mimicked  them,  it  was  ordained  that  messengers  should 
be  sent  forth. 

3.  "How  were  these  high  flames  lighted?"  "They 
brought  long  staves  of  cedarwood,  canes,  and  branches  of  the 
olive  tree,  and  the  tow  of  flax,  which  was  tied  with  twine.  And 
one  went  to  the  top  of  the  mountain  and  lighted  them,  and 
waved  the  flame  to  and  fro,  up  and  down,  till  he  could  per- 
ceive his  companion  doing  so  on  the  second  mountain,  and  so 
on  the  third  mountain,"  etc. 

4.  "And  where  were  these  high  flames  lighted?"  "  From 
the  Mount  of  Olives  to  Sartaba ;  from  Sartaba  to  Grophinah  ; 
from  Grophinah  to  Hoveran ;  from  Hoveran  to  Bethbaltin ; 
there  they  did  not  cease  to  wave  them  to  and  fro,  up  and 
down,  till  the  whole  country  of  the  captivity 2  looked  like 
torches  of  fire." 

5.  There  was  a  large  court  in  Jerusalem  called  Beth 
Yangzek,3  there  all  the  witnesses  met,  and  there  the  Sanhe- 
drin  examined  them.  And  they  made  great  feasts  for  them, 
that  they  might  come  often.  At  first  they  did  not  stir  from 
thence  all  day.4  Rabban  Gamaliel  the  elder  ordained,  that 
they  might  go  2,000  cubits  on  every  side.  And  not  only  they, 
but  the  midwife  going  to  a  birth ;  and  they  who  go  to  rescue 
from  fire,  or  from  enemies,  or  from  inundation,  or  from  fallen 

•  Lev.  xxiii.  4.  *  So  called  in  the  Mishna.     It  means 
1  Literally,    Rithosin,   the   followers    of         "  the    place    fenced    in."      The    Gemara 

Biothos,    who,   with   Zadok,   the  founder  reads,      Beth      Yazak,      "  the     place     of 

of    the    Sadducecs,    was    a    scholar    of  chains." 

AntiRonus  of  Socho.  *  I.e.,   the   Sabbath,   when   they  could 

*  Babylon.  only  go  four  cubits. 


THE  NEW   YEAR 


139 


buildings.     These  are  as  inhabitants  of  the  place,  and  they 
have  2,000  cubits  on  every  side. 

6.  "  How  did  they  examine  the  witnesses  ?  "  "  The  first 
pair  which  came  were  examined  first,  and  they  brought  in  the 
eldest  of  them,  and  they  said  to  him,  '  Tell  us  how  you  saw 
the  moon — (her  horns)  toward  the  sun,  or  away  from  the  sun  ? 
To  the  north,  or  to  the  south?  What  was  her  altitude? 
Toward  where  her  declination  ?  And  what  was  her  breath  ?  ' 
If  he  said  '  toward  the  sun,'  he  said  nothing.  Afterward  they 
brought  in  the  second  and  examined ;  if  the  evidence  was 
found  to  agree,  the  evidence  stood.  The  remaining  pairs  of 
witnesses  were  then  superficially  examined,  not  because  there 
was  necessity  for  their  evidence,  but  not  to  discourage  them, 
that  they  might  be  willing  to  come  again." 

7.  The  chief  of  the  Sanhedrin  said,  ("  the  feast)  is  sancti- 
fied " ;  and  all  the  people  answered  after  him,  "  Sanctified, 
sanctified."  Whether  the  new  moon  had  been  seen  in  its  sea- 
son, or  not,  they  sanctified  it.  R.  Eleazar,  son  of  Zadok,  said, 
"  if  it  were  not  seen  in  its  season,  they  did  not  sanctify  it,  for 
heaven  had  already  sanctified  it." 

8.  Rabban  Gamaliel  had  on  a  tablet  and  on  the  wall  of  his 
chamber  figures  and  phases  of  the  moon  which  he  showed 
to  ignorant  witnesses,  and  said,  "  was  it  like  this  you  saw  her, 
or  like  that?"  It  happened  once  that  two  witnesses  came, 
and  said,  "  we  saw  the  moon  in  the  morning  in  the  east,  and 
in  the  evening  in  the  west  " ;  said  R.  Johanan,  son  of  Nourrie, 
"  they  are  false  witnesses,"  but  when  they  came  to  Jamnia, 
Rabban  Gamaliel  received  their  evidence.  Two  other  wit- 
nesses came,  and  said,  "  we  saw  the  moon  in  her  season,  but 
on  the  next  evening  of  the  intercalary  day  she  was  invisible," 
and  R.  Gamaliel  received  them.  Said  R.  Dosah,  son  of  Arke- 
naz,  "  they  are  false  witnesses,  for  how  can  they  testify  of  a 
woman  being  delivered,  and  on  the  morrow  she  is  still  preg- 
nant? "    To  him  said  R.  Joshua,  "  I  approve  thy  words." 

9.  Rabban  Gamaliel  sent  to  (R.  Joshua),  "  I  order  thee  to 
come  to  me  with  thy  staff  and  money  on  the  day  of  atone- 
ment, according  to  thy  reckoning."  5  R.  Akivah  went  to  (R. 
Joshua),  and  found  him  sorrowing.     He  said  to  him,  "  I  can 

5  To  carry  money  on  the  day  of  atone-       Joshua's  reckoning  it  would  have  been 
ment  was  unlawful,  but  according  to  R.        a  day  too  late. 


i4o  THE  TALMUD 

prove  that  all  Rabban  Gamaliel  has  done  is  well  done,  for  it 
is  said,  '  These  are  the  feasts  of  the  Lord,  even  holy  convoca- 
tions, which  ye  shall  proclaim  in  their  seasons,' 8  or  out  of 
their  seasons ;  I  have  no  other  feasts  but  these."  R.  Joshua 
came  to  R.  Dose,  son  of  Arkenaz.  He  said  to  him,  "  if  we 
are  to  judge  the  tribunal  of  Rabban  Gamaliel,  we  must  also 
judge  the  tribunals  which  have  existed  from  the  days  of  Moses 
till  now,"  for  it  is  said,  "  Then  went  up  Moses  and  Aaron, 
Nadab  and  Abihu,  and  seventy  of  the  elders  of  Israel."  7  "  And 
why  were  not  the  names  of  the  elders  mentioned,  but  to  in- 
form us  that  every  three  men  in  Israel  who  compose  a 
tribunal,  are  as  a  tribunal  of  Moses  ?  "  R.  Joshua  took  his 
staff  and  money  in  his  hand,  and  went  to  Jamnia  to  Rabban 
Gamaliel  on  the  day  when  the  atonement  began,  according  to 
his  reckoning.  Rabban  Gamaliel  stood  up  and  kissed  him  on 
his  head,  saying  to  him,  "  come  in  peace,  my  master  and  dis- 
ciple— my  master  in  wisdom,  my  disciple  in  obeying  my 
words." 

CHAPTER  III 

1.  "The  Sanhedrin  and  all  Israel  saw  (the  new  moon);  the 
witnesses  were  examined,  but  it  became  dark  before  they 
could  say,  '  Sanctified  '?  "  "  The  mouth  is  intercalary.  "  The 
Sanhedrin  alone  saw  it  ?  "  "  Two  members  must  stand  up  and 
testify  before  them,  and  they  shall  say,  '  Sanctified,  sancti- 
fied." "Three  composing  a  Sanhedrin  saw  it?"  "Two  of 
them  must  stand  up,  and  their  assessors  must  be  seated  with 
the  single  member,  and  before  them  they  shall  testify,  and  say, 
'  Sanctified,  sanctified,'  because  an  individual  cannot  be  trusted 
by  himself  alone." 

2.  All  cornets  are  allowed,  except  (horns)  of  a  heifer,1  be- 
cause it  is  (written)  horn.2  Said  Rabbi  Jose,  "are  not  all  cor- 
nets called  horn  ?  for  it  is  said,  '  When  they  shall  make  a  long 
(blast)  with  the  ram's  horn.'  "  8 

3.  The  cornet  of  the  New  Year  was  a  straight  horn  of  a 
wild  goat ;  and  its  mouthpiece  was  plated  with  gold.  And  the 
two  trumpets  4  were  stationed  on  each  side.    The  cornet  pro- 

•  Lev.  xxiii.  4.  c  Deut.  xxxiii.  17. 

7  Exod.   xxiv.  9.  *  Josh.  vi.  5. 

1  Not    to    remind  God    of   the    sin   of  *  Num.  x. 

the  golden  calf. 


THE  NEW  YEAR  141 

longed  its  note  when  the  trumpets  ceased,  because  the  obliga- 
tion of  the  day  was  for  the  cornet. 

4.  On  fast  days  (there  were)  crooked  rams'  horns ;  and  their 
mouthpieces  were  plated  with  silver.  And  the  two  trumpets 
were  stationed  in  the  midst.  The  cornet  ceased,  and  the  trum- 
pets prolonged  their  notes,  because  the  obligation  of  the  day 
was  for  the  trumpets. 

5.  The  jubilee  is  like  the  New  Year  for  the  sounding  and 
the  blessings.  R.  Judah  says,  "  on  the  New  Year  they 
sounded  rams'  horns ;  and  on  the  jubilee  wild  goats'  horns." 

6.  A  cornet,  which  was  rent  and  cemented,  is  disallowed. 
One  cemented  from  fragments  of  cornets  is  disallowed.  "  It 
had  a  hole,  which  was  closed?  "  "  If  it  hinder  the  sound,  it  is 
disallowed ;  but  if  not,  it  is  allowed." 

7.  "  If  one  sound  the  cornet  within  a  pit,  a  cistern,  or  in 
an  earthenware  vessel,  and  one  (outside)  hears  the  sound  of 
the  cornet  ?  "  "  He  is  free."  5  "  But  if  he  hear  the  echo  of  the 
sound?"  "  He  is  not  free."  And  so,  if  one  be  passing  behind 
a  synagogue,  or  his  house  adjoin  the  synagogue,  and  he  hear 
the  sound  of  the  cornet,  or  the  reading  of  the  roll  of  Esther, 
he  is  legally  free,  provided  he  heard  it  with  due  attention ;  but 
if  not,  he  is  not  legally  free.  Although  one  hears  as  well  as 
another,  yet  one  hears  with  hearty  intention,  and  another 
without  hearty  intention. 

8.  "  And  it  came  to  pass,  when  Moses  held  up  his  hand 
that  Israel  prevailed,"  6  etc.  And  how  could  the  hands  of 
Moses  make  the  battle,  or  crush  the  battle?  But  it  is  writ- 
ten to  tell  thee  that  while  Israel  looked  to  Heaven  for  aid, 
and  subjected  their  hearts  to  their  heavenly  Father,  they  pre- 
vailed ;  and  when  they  did  not  do  so,  they  were  defeated.  Like 
as  He  says,  "  Make  thee  a  fiery  serpent,  and  set  it  upon  a 
pole,  and  it  shall  come  to  pass  that  everyone  that  is  bitten, 
when  he  looketh  upon  it,  shall  live." 7  And  how  could  the 
serpent  kill,  or  make  alive?  But  when  the  Israelites  looked 
to  Heaven  for  aid,  and  subjected  their  hearts  to  their  heavenly 
Father,  they  were  healed ;  and  when  they  did  not  do  so,  they 
perished.  One  deaf  and  dumb,  or  an  idiot,  or  a  child,  cannot, 
as  proxies,  free  others  from  their  obligations.     This  is  the 

8  From   the   obligation   of   hearing   or  •  Exod.  xvii.  n. 

sounding.  '  Num.    xxi.   8. 


i42  THE  TALMUD 

rule:    all  who  are  not  responsible  for  a  thing,  cannot  free 
others  from  their  obligations. 


CHAPTER  IV 

1.  When  the  feast  of  New  Year  happened  on  the  Sabbath, 
they  used  to  sound  the  cornet  in  the  Sanctuary;  but  not  in 
the  provinces.  After  the  destruction  of  the  Sanctuary,  R. 
Jochanan,  son  of  Zacai,  decreed  that  they  should  sound  it  in 
every  place  in  which  there  is  a  tribunal  of  justice.  R.  Eleazar 
says,  "  R.  Jochanan,  son  of  Zacai,  decreed  it  only  for  Jamnia." 
But  the  Sages  said  to  him,  "  it  was  all  one  for  Jamnia,  and  all 
one  for  every  place  in  which  there  is  a  tribunal  of  justice." 

2.  And  again,1  Jerusalem  was  privileged  above  Jamnia,  be- 
cause every  city  which  could  be  seen,  and  the  sounding  heard, 
and  which  was  near,  and  to  which  it  was  allowed  to  go,  might 
sound  the  cornet ;  but  in  Jamnia  they  could  only  sound  it  be- 
fore the  tribunal  of  justice. 

3.  At  first  the  palm-branch  was  taken  seven  days  in  the 
Sanctuary,  and  one  day  in  the  provinces.  After  the  destruc- 
tion of  the  Temple,  R.  Jochanan,  son  of  Zacai,  decreed,  "  that 
the  palm-branch  should  be  taken  in  the  provinces  for  seven 
days,  to  commemorate  the  Sanctuary  " ;  also  "  that  the  whole 
day  of  the  waving2  it  should  be  forbidden  (to  eat  new  corn)." 

4.  At  first  they  received  evidence  of  the  new  moon  during 
the  whole  (thirtieth)  day ;  but  once  the  witnesses  delayed 
coming,  and  the  Levites  erred  in  the  chant.  They  decreed, 
that  they  should  receive  evidence  only  till  the  time  of  the 
evening  sacrifice ;  and  if  witnesses  came  after  the  evening  sac- 
rifice, that  and  the  next  day  were  kept  holy.  After  the  de- 
struction of  the  Sanctuary  Rabban  Jochanan,  son  of  Zacai,  de- 
creed, "  that  they  should  receive  evidence  of  the  new  moon 
during  the  whole  day."  R.  Joshua,  son  of  Korcha,  says,  "  and 
again  Rabban  Jochanan,  son  of  Zacai,  decreed  that  wherever 
the  chief  of  the  Sanhedrin  might  be,  the  witnesses  need  only 
go  to  the  place  of  its  meeting." 

1  There   is   a   supposed   hiatus   in    the  nia  they  did  not  sound  in  the  city,  but 

Mishna  text  to  the  following  effect:  "  In  only  before  the  tribunal  of  justice.    And 

Jerusalem    they    sounded    through    the  again,"  etc.                                                _ 

whole    city    during   the    session    of    the  '  I.e.,   of  the  sheaf  of  the  first-fruits. 

Sanhedrin  (i.e.,  till  noon);    but  in  Jam-  Lev.  xxiii.  10. 


THE  NEW  YEAR  143 

5.  The  order  of  blessings  to  be  said  on  the  New  Year  is, 
"  The  Fathers,"  3  and  "  The  Mighty,"  and  "  Sanctification  of 
the  Name,"  and  there  are  comprehended  the  "  Kingdoms  " 
without  blowing  the  trumpet ;  "  The  Holiness  of  the  Day," 
and  he  blows ;  "  The  Remembrances,"  and  he  blows ;  "  The 
Trumpets,"  and  he  blows.  And  he  says,  "  The  Service," 
"  The  Confession,"  and  "  Blessing  of  the  Priests."  The 
words  of  R.  Jochanan,  son  of  Nourri.  Said  R.  Akivah  to  him, 
"  if  the  trumpet  be  not  blown  after  '  The  Kingdoms,'  why  are 
they  mentioned?"  But  the  order  is,  "The  Fathers,"  and 
"  The  Mighty,"  and  "  Sanctification  of  the  Name,"  and  there 
are  comprehended  "  The  Kingdoms,"  with  sanctification  of 
the  Day,"  and  he  blows ;  "  The  Remembrances,"  and  he 
blows ;  "  The  Trumpets,"  and  he  blows.  And  he  says,  "  The 
Service,"  "  The  Confession,"  and  "  Blessing  of  the  Priests." 

6.  They  cannot  read  less  than  ten  (texts  of  Scripture)  re- 
lating to  "  The  Kingdom,"  ten  relating  to  "  Remembrances," 
and  ten  to  "  Trumpets."  4  R.  Jochanan,  son  of  Nourri,  says, 
"  if  three  be  read  from  all  of  them,  the  duty  is  fulfilled,  but  they 
mention  not  the  remembrance  of  the  kingdom,  and  trumpet 
of  vengeance.5  They  must  begin  with  the  Law  and  end  with 
the  Prophets."  R.  Jose  says,  "  if  they  end  with  the  Law,  the 
duty  is  fulfilled." 

7.  (The  minister  of  the  congregation)  must  go  over  to  the 
reading-desk  on  the  feast  of  the  New  Year.  The  second  min- 
ister must  blow  the  trumpet.  But  at  the  hour  for  the  hymn 
the  first  must  read  the  hymn. 

8.  For  sounding  the  trumpet  of  the  New  Year  they  may 
not  transgress  the  Sabbatical  limit,  they  may  not  remove  for 
it  a  heap  of  stones,  they  may  not  climb  a  tree,  and  they  may 
not  ride  a  beast,  or  swim  over  water.  Nor  may  they  cut  it 6 
with  anything  that  violates  the  Sabbatical  rest,  or  violates  a 
negative  command.  But  if  one  wish  he  may  pour  into  it  water 
or  wine.7  They  may  not  prevent  children  from  blowing,  but 
they  may  practise  in  teaching  them.     But  he  who  practises 

•The   titles    or    the    headings    of    the  18,  Ps.  xxiv.,   Ezek.   xx.   33,   Zech.   xiv. 

blessings   which    were   used    in    the   ser-  9,  etc. 

vices  of  the   Temple   and   of  the   syna-  s  I.e.,  they  would  not  read  such  pas- 

gogues  out  of  Jerusalem.  sages  as  Ps.  lxxviii.  39. 

4  Three  were  read  from  the  Law,  three  •  I.e.,  to  improve  its  tone, 

from    the    Psalms,    and   three   from   the  T  To  clear  its  tone. 
Prophets — such   passages  as    Exod.    xv. 


I44  THE  TALMUD 

blowing  is  not  freed  from  his  obligation,  and  he  who  listens  to 
the  practice  is  not  freed  from  his  obligation. 

9.  The  order  of  blowing  the  trumpet  is,  three  blasts  blown 
thrice.  The  measure  of  the  blast  is  as  six  alarms.  The  meas- 
ure of  the  alarm  is  as  three  shrieks.  If  one  blew  the  first  and 
prolonged  the  blast  for  the  second  to  be  as  two,  it  reckons  but 
as  one.  He  who  has  said  the  blessings,  and  afterward  a  trum- 
pet is  given  to  him,  must  blow  a  blast,  an  alarm,  and  a  blast 
three  times.  As  the  minister  of  the  congregation  is  bound,  so 
is  each  individual  bound.  R.  Gamaliel  says,  "  the  minister  of 
the  congregation  releases  the  public  from  their  obligations." 


ON   FASTING 

When  Rain  is  to  be  Prayed  for — Proclamations  for  Fasting — Ceremonial 
of  Fasting — Prayers — Blowing  of  Trumpets — R.  Gamaliel  and  R. 
Meier — Sign  of  Famine — Partial  Rain — Pestilence — Story  of  Hone 
Hammeagal — Lifting  Up  of  Hands — Deputies— Bringing  Wood — 
Five  Things  Happened  in  Tammuz  and  Five  in  Ab — Mortifications 
— Rejoicings. 

CHAPTER  I 

i.  "When  do  we  remember  in  prayer  the  heavy  rain?" 
Rabbi  Eleazar  said,  "  from  the  first  holiday  of  the  feast  (of 
tabernacles),"  Rabbi  Joshua  said,  "  from  the  last  holiday  of 
the  feast."  To  him  said  Rabbi  Joshua,  "  when  the  rain  is  no 
mark  of  blessing  in  the  feast,  why  should  one  remember  it?  " 
Said  Rabbi  Eleazar  to  him,  "  even  I  did  not  say  to  ask  for  it, 
but  to  remember  the  blowing  of  the  wind,  and  the  descent 
of  the  rain  in  its  season."  He  replied  to  him,  "  if  so,  one  can 
remember  it  always." 

2.  We  ask  for  rain  only  near  to  the  season  of  rains.  Rabbi 
Judah  said,1  "  he  who  passes  last  before  the  ark  on  the  last 
holiday  of  the  feast  of  tabernacles  remembers  it ;  the  first  does 
not  remember  it.  On  the  first  holiday  of  the  passover  the 
first  remembers  it,  the  last  does  not  remember  it."  How  long 
do  we  ask  for  rain  ?  Rabbi  Judah  said,  "  till  the  passover  be 
ended."  Rabbi  Meier  said,  "  till  Nisan  depart,2  as  is  said,3 
'  And  He  will  cause  to  come  down  for  you  the  rain,  the  former 
rain,  and  the  latter  rain  in  the  first  month.'  " 

3.  On  the  third  day  of  Marchesvan  4  we  ask  for  the  rain. 
Rabban  Gamaliel  said,  "  on  the  seventh,  fifteen  days  after  the 
feast,  that  the  last  Israelite  returning  home  from  the  feast  may 
reach  the  river  Euphrates." 

4.  "  If  the  seventeenth  day  of  Marchesvan  arrive,  and  the 

1  I.e.,  the  Chazan  that  prays  Musaph.  *  Joel  ii.  23. 

"Nisan  corresponded  partly  to  March  «  Marchesvan    corresponded    partly    to 

and  April.  October  and  November. 

IO  I45 


146  THE  TALMUD 

rain  does  not  come  down  ?  "  "  Men  of  eminence  begin  to  fast 
for  three  days.  They  may  eat  and  drink  by  night.  And  they 
may  work,  and  wash,  and  anoint  themselves,  and  put  on  their 
sandals,  and  use  their  couches." 

5.  "  If  the  first  day  of  the  month  Chislev  6  arrive,  and  the 
rain  does  not  come  down?"  "The  tribunal  proclaims  three 
fast-days  6  for  the  congregation.  Persons  may,  however,  eat 
and  drink  by  night.  And  they  may  work,  and  wash,  and 
anoint  themselves,  and  put  on  their  sandals,  and  use  their 
couches." 

6.  "If  these  days  pass  over,  and  there  be  no  answer?" 
The  tribunal  proclaims  three  other  fast-days  for  the  congrega- 
tion. Persons  may,  however,  eat  and  drink  while  it  is  still 
day.  But  they  are  forbidden  work,  and  washing,  and  anoint- 
ing, and  putting  on  sandals,  and  the  use  of  the  couch.  And 
the  baths  are  locked  up."  "  If  these  days  pass  over,  and  there 
be  no  answer?"  "The  tribunal  proclaims  for  them  seven 
more ;  these  are  altogether  thirteen  fast-days  for  the  congre- 
gation." "  And  what  are  these  fast-days  more  than  the  first 
six?"  "Because  during  them  men  blow  with  the  trumpets 
and  lock  up  their  shops."  On  Monday  they  can  half  open 
them  at  dark.  But  on  Thursday  they  may  open  them  for  honor 
to  the  approaching  Sabbath. 

7.  "If  these  days  pass  over,  and  there  be  no  answer?" 
"  People  diminish  business,  building,  planting,  betrothals  and 
marriages,  and  salutations  of  peace  between  man  and  his 
friend,  as  children  of  men  ashamed  before  OMNIPRES- 
ENCE." The  men  of  eminence  have  again  recourse  to  fast- 
ing, till  Nisan  be  ended.  If  Nisan  be  ended,  and  the  rain  comes 
down,  it  is  a  mark  of  cursing,  as  is  said,7  "  Is  it  not  wheat  har- 
vest to-day  ?  "  etc. 

CHAPTER    II 

1.  "  What  is  the  order  of  the  fast-days?  "  "  Men  draw  out 
the  ark  containing  the  rolls  of  the  Law  to  the  public  street 
of  the  city,  and  they  put  burnt  ashes  on  the  top  of  the  ark, 
and  on  the  head  of  the  prince,  and  on  the  head  of  the  president 

1  Part  of   November   and  part  of   De-  on  a  Thursday  Moses  went  up  to  Mount 

cember.  Sinai,  and  returned  on   a   Monday  with 

•  The     fast-days     of     strict     Pharisees  the  second  Tables  of  the  Law. 

were   Mondays  and  Thursdays,  because  •  1  Sam.  xii.  17. 


FASTING  147 

of  the  tribunal,  and  everyone  takes  and  puts  ashes  on  his  own 
head."  The  most  aged  of  them  says  before  them  touching 
words,  "  Brethren,  it  is  not  said  for  the  men  of  Nineveh, 
'  And  God  saw  their  sackcloth  and  their  fasting,' *  but  '  God 
saw  their  works,  that  they  returned  from  their  evil  way.'  And 
in  the  tradition  (of  the  prophet)  he  says,2  '  Rend  your  hearts 
and  not  your  garments,  and  turn  unto  the  Lord  your  God.'  " 

2.  When  they  stood  in  prayer,  they  placed  before  the  ark 
an  aged  man  and  full  of  experience,  one  who  had  children 
and  an  unblemished  house,  that  his  heart  be  not  distracted  in 
prayer,  and  he  says  before  them  twenty-four  blessings,  the 
usual  eighteen  for  every  day,  and  he  adds  to  them  six  more. 

3.  These  are  they,  "  remembrances,"  3  and  "  blowing  of  the 
trumpets,"  3  "  In  my  distress  I  cried  unto  the  Lord,  and  He 
heard  me,"  *  "  I  will  lift  up  my  eyes  unto  the  hills,"  6  "  out  of 
the  depths  have  I  cried  unto  Thee,  O  Lord,"  6  "  A  prayer  of 
the  afflicted  when  he  is  overwhelmed."  7  Rabbi  Judah  says, 
"  it  was  not  necessary  to  say  the  '  remembrances,'  and  '  the 
trumpets,'  but  he  said  instead  of  them,  '  If  there  be  in  the  land 
famine,  if  there  be  pestilence,'  "  8  etc.  "  The  word  of  the  Lord 
that  came  to  Jeremiah  concerning  the  dearth."  9  And  he  said 
their  closing  benediction. 

4.  For  the  first  additional  prayer  he  said,  "  He  who  an- 
swered Abraham  our  father  on  Mount  Moriah,  He  shall 
answer  you,  and  hear  the  voice  of  your  cry  this  day.  Blessed 
be  Thou,  Lord,  the  Redeemer  of  Israel."  For  the  second  he 
said,  "  He  who  answered  our  fathers  by  the  Red  Sea,  He  will 
answer  you,  and  hear  the  voice  of  your  cry  this  day.  Blessed 
be  Thou,  Lord,  who  rememberest  those  forgotten  by  man." 
For  the  third  he  said,  "  He  who  answered  Joshua  in  Gilgal, 
He  will  answer  you,  and  hear  the  voice  of  your  cry  this  day. 
Blessed  be  Thou,  Lord,  who  hearest  the  blowing  of  the  trum- 
pet." For  the  fourth  he  said,  "  He  who  answered  Samuel  in 
Mizpah,  He  will  answer  you,  and  hear  the  voice  of  your  cry 
this  day.  Blessed  be  Thou,  Lord,  who  hearest  the  cry  of  dis- 
tress."   For  the  fifth  he  said,  "  He  who  answered  Elijah  on 

»  Jonah  iii.  10.  <•  Ps.  cxxx. 

■  Joel  ii.  13.  1  ps.  cii. 

■  Prayers  for  the  New  Year.  8  1  Kings  viii.  37. 
IE*-  cxx.  i.  »Jer.  xiv.   i. 

•  Ps.  cxxi.  i. 


148  THE  TALMUD 

Mount  Carmel,  He  will  answer  you,  and  hear  the  voice  of 
your  cry  this  day.  Blessed  be  Thou,  Lord,  who  hearest 
prayer."  For  the  sixth  he  said,  "  He  who  answered  Jonah 
from  the  fish's  belly,  He  will  answer  you,  and  hear  the  voice 
of  your  cry  this  day.  Blessed  be  Thou,  Lord,  who  art  ever 
answering  prayer  in  the  time  of  need."  For  the  seventh  he 
said,  "  He  who  answered  David  and  Solomon  his  son  in  Jeru- 
salem, He  will  answer  you,  and  will  hear  the  voice  of  your  cry 
this  day.    Blessed  be  Thou,  Lord,  who  hast  pity  on  the  earth." 

5.  It  happened  in  the  days  of  Rabbi  Chelpatha  and  R. 
Chanania,  son  of  Teradion,  that  a  minister  passed  before  the 
ark,  and  finished  the  whole  blessing,  and  the  congregation  did 
not  answer  after  him,  Amen.  One  cried  out,  "  Let  the  priests 
blow  the  trumpets  " ;  they  blew.  (The  minister  prayed,)  "  May 
He  who  answered  Abraham  our  Father  on  Mount  Moriah  an- 
swer you,  and  hear  the  voice  of  your  cry  this  day."  (One 
cried  out,)  "  Let  the  sons  of  Aaron  blow  an  alarm  " ;  they  blew 
an  alarm.  (The  minister  prayed,)  "  May  He  who  answered 
our  fathers  by  the  Red  Sea,  answer  you,  and  hear  the  voice  of 
your  cry  this  day."  And  when  the  matter  came  before  the 
Sages  they  said  it  was  not  customary  to  do  so,  save  in  the 
Eastern  gate  and  on  the  Mountain  of  the  House. 

6.  These  are  the  first  three  fasts.  The  priests  of  the  weekly 
Watch  of  the  Temple  fasted,  but  not  completely.  And  the 
priests  of  their  "  Father's  House  " 10  did  not  fast  at  all.  In 
the  second  three  fasts  the  men  of  the  Watch  fasted  completely. 
And  the  men  of  their  "  Father's  House  "  fasted,  but  not  com- 
pletely. "  In  the  seven  last  fasts  both  of  them  fasted  com- 
pletely." The  words  of  Rabbi  Joshua.  But  the  Sages  say,  "  in 
the  three  first  fasts  neither  one  nor  other  fasted  at  all.  In 
the  second  three  fasts  the  priests  of  the  Watch  fasted,  but  not 
completely.  And  the  priests  of  their  '  Father's  House  '  did 
not  fast  at  all.  In  the  seven  last  fasts  the  priests  of  the  Watch 
fasted  completely,  and  the  priests  of  their  '  Father's  House  ' 
fasted,  but  not  completely." 

10  Some  understand  the  priests  minis-  "  Father's    Houses,"    and    each    "  Fath- 

tering    in    their    course,    others    explain  er's  House  "  officiated  for  a  day  in  the 

this   expression   by   Deut.   xviii.   8.     The  Temple.      A    dispensation    from    fasting 

priests    were    divided    into    twenty-four  was  granted  to  the  priests  on  duty,  that 

Watches.     Each  Watch  ministered  for  a  they   might  not  be  weak   in  the  service 

week    in    the    Temple.      These    Watches  of  the  Sanctuary. 
were      again      subdivided      into      seven 


FASTING  149 

y.  The  men  of  the  Watch  are  allowed  to  drink  wine  by 
light,  but  not  by  day,  and  the  men  who  inherit  the  patrimony 
Df  their  fathers  x  may  not  drink  it  neither  by  day  nor  night. 
The  men  of  the  Watch  and  the  Delegates  2  are  not  allowed 
to  shave,  nor  wash,  except  on  Thursdays  for  the  honor  of  the 
approaching  Sabbath. 

8.  That  which  is  written  in  "  The  Roll  of  Fasting,"  8  "  not 
to  mourn  "  on  certain  days — the  day  before  them  it  is  not  al- 
lowed— the  day  after  them  it  is  allowed  to  mourn.  Rabbi 
Jose  said,  "  both  before  and  after  the  day  it  is  not  allowed." 
But  when  it  is  written,  "  not  to  fast,"  both  the  day  before  and 
the  day  after  the  fast,  it  is  allowed  to  fast.  Rabbi  Jose  said, 
"  before  the  fast  it  is  not  allowed — after  the  fast  it  is  allowed." 

9.  The  rulers  must  not  proclaim  fasts  for  the  congregation 
to  begin  on  Thursday,  so  as  not  to  raise  the  market.  But  the 
three  first  fasts  are  Monday,  Thursday,  and  Monday.  And  the 
three  second,  Thursday,  Monday,  and  Thursday.  Rabbi  Jose 
said,  "  as  the  first  fasts  are  not  to  begin  on  Thursday,  so  like- 
wise the  second  and  the  last  are  not  to  begin  on  that  day." 

10.  "  The  rulers  must  not  proclaim  fasting  for  the  congre- 
gation on  the  feast  of  New  Moon,  and  on  the  feasts  of  Dedi- 
cation, and  Purim ;  but  if  they  have  already  begun,  they  need 
not  cease."  The  words  of  Rabbi  Gamaliel.  Said  R.  Meier, 
"  even  though  Rabbi  Gamaliel  said  they  need  not  cease,  he 
admits  that  the  congregation  do  not  fast  the  whole  day ;  and 
so  also  on  the  ninth  of  Ab,  the  fast  for  the  burning  of  the  Tem- 
ple, if  it  happen  on  the  eve  of  the  Sabbath." 


CHAPTER  III 

1.  The  order  of  these  fasts  is  said  only  for  the  first  rains. 
But  if  the  sprouts  wither,  men  blow  an  alarm  off-hand.  And 
if  the  rains  cease  between  rain  and  rain  forty  days,  men  blow 
an  alarm  off-hand.     Because  it  is  a  sign  of  famine. 

2.  If  the  rains  came  down  for  the  sprouts,  but  did  not  come 
down  for  the  trees,  for  the  trees,  but  not  for  the  sprouts,  for 

1  This  means  the  officiating  priests.  at  the  public  sacrifices,  and  prayed  on 

1  The   delegates   were   the   representa-        their  behalf, 
tives  of  the  congregation,  who  attended  *  This  was  a  book  written  in  Chaldee, 

as  is  proved  by  the  quotations  from  it. 


15° 


THE  TALMUD 


both  these,  but  not  for  the  wells,  pits,  and  caves,  men  must 
blow  an  alarm  for  them  off-hand. 

3.  And  so  also  for  the  city,  on  which  the  rain  did  not  come 
down,  as  is  written,1  "  And  I  caused  it  to  rain  upon  one  city, 
and  caused  it  not  to  rain  upon  another  city ;  one  piece  was 
rained  upon,  and  the  piece  whereupon  it  rained  not  withered." 

This  city  fasts  and  blows  an  alarm,  and  all  its  neighboring 
cities  fast,  but  do  not  blow  alarms.  R.  Akiba  said,  "  they  blow 
alarms,  but  do  not  fast." 

4.  And  so  for  a  city,  in  which  there  is  pestilence,  or  falling 
of  buildings,  that  city  fasts  and  blows  an  alarm,  and  all  the 
neighboring  cities  fast,  but  do  not  blow  an  alarm.  Rabbi 
Akiba  said,  "  they  blow  alarms,  but  do  not  fast."  "  What  is 
pestilence  ?  "  "A  city  containing  500  men,  and  there  go  forth 
from  it  three  dead  in  three  days,  one  after  the  other;  this  is 
pestilence,  less  than  this  is  not  pestilence." 

5.  For  these  things  men  blow  an  alarm  in  every  place — for 
the  blasting  and  for  the  blighting,  for  the  locust  and  for  the 
caterpillar,  and  for  the  evil  beast,  and  for  the  sword,  they 
blow  an  alarm  over  them,  because  it  is  a  spreading  wound. 

6.  It  happened  that  the  elders  went  down  from  Jerusalem 
to  their  cities,  and  proclaimed  fasting,  because  the  blasting 
appeared,  as  much  as  would  fill  an  oven,  in  Askelon.  And 
again  they  proclaimed  a  fast,  because  the  wolves  devoured 
two  children  beyond  Jordan :  Rabbi  Jose  said,  "  not  because 
they  devoured  them,  but  because  the  wolves  were  seen." 

7.  For  these  things  men  blow  an  alarm  on  the  Sabbath — 
for  a  city,  encompassed  by  Gentiles,  or  by  a  flood,  and  for  a 
ship  tossed  in  the  sea.  Rabbi  Jose  said,  "  for  help,  but  not 
for  a  cry  of  distress."  Simon  the  Temanite  said,  "  also  for 
pestilence,"  but  the  Sages  did  not  admit  it. 

8.  For  all  distress — may  it  not  come  on  the  congregation 
— men  sound  an  alarm,  except  for  too  much  rain.  It  hap- 
pened that  they  said  to  Hone  Hammeagal,  "  pray  that  the 
rain  come  down  " :  he  said  to  them,  "  go  and  bring  in  the 
passover  ovens,  that  they  be  not  dissolved."  He  prayed, 
but  the  rain  did  not  come  down — What  did  he  do?  He  dug 
a  hole  and  stood  in  it,  and  said  before  HIM,  "  Our  Lord  of 
the  world,  thy  sons  have  turned  toward  me,  because  I  am  a 

1  Amos  iv.    7. 


FASTING  151 

son  of  the  House  in  Thy  Presence.  I  am  sworn  in  Thy  great 
Name,  that  I  move  not  from  hence,  till  Thou  have  pity  on 
Thy  children."  The  rain  began  to  drop ;  he  said,  "  I  did  not 
ask  it  thus,  but  rains  for  wells,  pits,  and  caves."  The  rain 
began  to  descend  with  storm.  He  said,  "  I  did  not  ask  it 
thus,  but  reasonable  rain,  with  blessing  and  free-will."  The 
showers  came  down  as  they  ought,  until  all  Israel  went  up 
from  Jerusalem  to  the  Mount  of  Olives  on  account  of  the 
rains.  They  came  and  said  to  him,  "  as  thou  hast  prayed  that 
the  rains  should  come  down,  so  pray  that  they  may  depart." 
He  said  to  them,  "  go  and  see  if  the  Stone  of  Proclamation  2 
be  covered."  Simon  the  son  of  Shatach  sent  to  him  word, 
"  if  thou  wert  not  Hone,  I  would  excommunicate  thee ;  but 
what  shall  I  do  to  thee,  since  thou  prayest  before  OMNIPRES- 
ENCE, and  He  does  thy  will,  as  a  son  who  plays  upon  his 
father,  and  he  does  his  will?  and  for  thee  the  Scripture  says, 
'  Thy  father  and  thy  mother  shall  be  glad,  and  she  that  bare 
thee  shall  rejoice.'  "  3 

9.  "  If  men  were  fasting  and  the  rains  came  down  for  them 
before  the  sun  rose  ?  "  "  They  need  not  complete  the  day." 
"  If  the  rains  came  down  after  sunrise  ?  "  "  They  must  com- 
plete it."  R.  Eliezer  said,  "  before  noon  they  need  not 
complete  it,  if  after  noon  they  must  complete  it."  It  hap- 
pened, that  the  rulers  proclaimed  a  fast  in  Lydda,  and  the 
rains  came  down  in  the  forenoon.  Said  R.  Tarphon,  "  go  and 
eat,  and  drink,  and  make  holiday."  They  went  and  ate  and 
drank,  and  made  holiday,  and  they  came  in  the  evening  and 
read  the  great  Thanksgiving.4 

CHAPTER  IV 

1.  Three  times  in  the  year  the  priests  elevate  their  hands 
to  bless  the  people,  four  times  a  day — in  the  morning  prayer, 
in  the  following  prayer,  in  the  evening  prayer,  and  at  the 
locking  of  the  gates.  These  times  are  the  fast  days,  on  the 
fasts  of  the  deputies,  and  on  the  day  of  atonement. 

2.  These  are  the  Delegates,  according  as  is  said,  "  Command 
the  children  of  Israel,  and  say  unto  them,  My  offering  and 

1 A  stone  on  which  lost  property  was  deposited,    and    publication    of    it    was 
made,  so  that  its  owner  might  reclaim  it.  *  Prov.   xxiii.   25.  *  Ps.  cxxxvi. 


15« 


THE  TALMUD 


my  bread  for  my  sacrifices  made  by  fire."  *  And  how  is  it 
possible,  that  the  offering  of  a  man  should  be  sacrificed,  and 
he  does  not  stand  by  it?  Therefore,  the  former  prophets  de- 
creed four-and-twenty  Watches.  For  every  Watcn  there  were 
Delegates  in  Jerusalem  of  priests,  Levites,  and  Israelites. 
When  the  time  approached  (for  them)  to  go  up,  the  priests 
and  Levites  went  up  to  Jerusalem,  and  the  Israelites,  who 
belonged  to  the  Watch,  gathered  in  their  cities  and  read  in 
the  history  of  Genesis. 

3.  And  the  Delegates  used  to  fast  four  days  in  the  week, 
from  the  second  day  till  the  fifth.  But  they  did  not  fast  on 
the  eve  of  the  Sabbath,  for  honor  to  the  Sabbath.  Nor  on 
the  first  day,  that  they  should  not  go  forth  from  repose  and 
enjoyment,  to  toil,  and  fasting,  and  death.  On  the  first  day 
they  read  in  Genesis,2  "  and  let  there  be  a  firmament."  On 
the  second,  "  let  there  be  a  firmament  and  let  the  waters  be 
gathered  together."  On  the  third  day,  "  let  the  waters  be 
gathered  together,  and  let  there  be  lights."  On  the  fourth, 
"  let  there  be  lights,  and  let  the  waters  bring  forth  abun- 
dantly." On  the  fifth,  "  let  the  waters  bring  forth  abundantly," 
and  "  let  the  earth  bring  forth."  On  the  sixth,  "  let  the  earth 
bring  forth,"  and  "  the  heavens  were  finished."  Two  men  read 
a  large  portion,  but  a  small  portion  was  read  by  one.  At 
morning  prayer,  at  the  following  prayer,  at  the  evening  prayer, 
they  went  in  and  read  orally  (by  heart),  as  they  read  the 
"  Hear,"  3  etc.  On  the  eve  of  the  Sabbath  they  did  not  go 
in  to  evening  prayer  for  honor  to  the  Sabbath. 

4.  Every  day  when  there  is  praise,  the  Delegates  are  not 
at  morning  prayer.  When  there  is  the  additional  offering  at 
the  following  prayer,  there  is  not  the  closing  prayer  at  the 
locking  up  of  the  gates.  "  When  there  is  the  offering  of  the 
wood,  there  is  not  the  evening  prayer."  The  words  of  Rabbi 
Akiba.  The  son  of  Azai  said  to  him.  R.  Joshua  thus  taught 
it :  "  when  there  was  an  additional  offering,  the  Delegates  did 
not  come  to  evening  prayer;  when  there  was  the  offering  of 
the  wood,  they  did  not  come  to  prayer  at  the  locking  up  of 
the  gates."  R.  Akiba  changed  his  opinion,  and  taught  as  the 
son  of  Azai. 

5.  The  times  of  bringing  wood  for  the  altar  by  priests  and 

1  Num.  xxviii.  2.  *  Gen.  i.  6.  etc.  »  Deut.  vi.  4.  etc 


FASTING  153 

people  were  nine.  On  the  first  of  Nisan,4  the  children  of 
Arach,  son  of  Judah,  brought  it.  On  the  twentieth  of  Tam- 
muz,5  the  children  of  David,  the  son  of  Judah,  brought  it. 
On  the  fifth  of  Ab,6  the  children  of  Parhush,  the  son  of  Judah, 
brought  it.  On  the  seventh,  the  children  of  Jonadab,  the  son 
of  Rechab,  brought  it.  On  the  tenth,  the  children  of  Sinah,  the 
son  of  Benjamin,  brought  it.  On  the  fifteenth,  the  children  of 
Zathva,  the  son  of  Judah,  brought  it,  and  with  theih  the  priests 
and  Levites  and  all  who  were  ignorant  of  their  tribe.  And 
the  children  of  Gonebi  Eli 7  and  the  children  of  Kozhi  Kezi- 
hoth.  On  the  twentieth,  the  children  of  Pachath  Moab,  the 
son  of  Judah,  brought  it.  On  the  twentieth  of  Elul,8  the  chil- 
dren of  Adin,  the  son  of  Judah,  brought  it.  On  the  first  of 
Tebeth,  the  children  of  Parush  returned  the  second  time.  On 
the  first  of  Tebeth,9  there  was  no  meeting  of  the  Delegates, 
as  there  was  on  it  "  The  Praise,"  and  the  additional  offering 
at  the  following  prayer,  and  the  offering  of  the  wood. 

6.  Five  things  happened  to  our  fathers  on  the  seventeenth 
of  Tammuz,  and  five  on  the  ninth  of  Ab.  On  the  seventeenth 
of  Tammuz  the  stone  tables  were  broken,  and  the  daily  offer- 
ing ceased,  and  the  city  was  broken  up,  and  Apostemus 10 
burnt  the  law,  and  he  set  up  an  image  in  the  Temple.  'On 
the  ninth  of  Ab  it  was  proclaimed  to  our  fathers,  that  they 
should  not  enter  the  land,  and  the  House  was  ruined  for  the 
first  and  second  time,  and  Bither  was  taken,  and  the  city  was 
ploughed  up.     On  entering  Ab  we  must  diminish  joy. 

7.  The  week  in  which  the  ninth  of  Ab  comes,  men  are  not 
allowed  to  clip  their  hair,  or  wash  their  clothes ;  but  on  Thurs- 
day they  are  allowed,  for  honor  to  the  Sabbath.  On  the  eve 
of  the  ninth  of  Ab  one  must  not  eat  from  two  dishes,  must  not 
eat  flesh,  and  must  not  drink  wine.  Rabban  Simon,  the  son 
of  Gamaliel,  said,  "  one  must  change  the  style  of  living."  R. 
Judah  "  enjoined  to  turn  over  the  beds,"  but  the  Sages  did 
not  approve  him. 

8.  Said  Rabban  Simon,  the  son  of  Gamaliel,  "  there  were  no 
holidays  in  Israel  like  the  fifteenth  of  Ab,  or  like  the  day  of 

«  Part  of  March  and  April.  the  first-fruits  and  wood,  they  deceived 

*  Part  of  June  and  July.  the  watchers  by  saying  they  were  only 

•  Part  of  July  and   August.  going  to  press  figs.— Jer.  Tal. 

T  I.e.    "  thieves  of  the  pestle  and  dried  8  Part  of  August  and  September, 

figs"-'     because     when     forbidden     by  "  Part  of  December  and  January. 

Jercboam  to  go  up  to  the  Temple  with  10  Ant'.'  -  hus    Epiphanes. 


154 


THE  TALMUD 


atonement.  Because  in  them  the  daughters  of  Jerusalem 
promenaded  in  white  garments  borrowed,  that  no  one  might 
be  ashamed  of  her  poverty.  All  these  garments  must  be  bap- 
tized. And  the  daughters  of  Jerusalem  promenaded  and 
danced  in  the  vineyards.  And  what  did  they  say  ?  '  Look 
here,  young  man,  and  see  whom  you  choose ;  look  not  for 
beauty,  look  for  family ; '  '  Favor  is  deceitful,  and  beauty  is 
vain,  but  a  woman  that  feareth  the  Lord,  she  shall  be  praised ; ' 
and  it  is  said,  '  Give  her  of  the  fruit  of  her  hands,  and  let  her 
own  works  praise  her  in  the  gates,' *  and  also  it  is  said,  '  Go 
forth,  O  ye  daughters  of  Zion,  and  behold  King  Solomon  with 
the  crown,  wherewith  his  mother  crowned  him  in  the  day  of 
his  espousals,  and  in  the  day  of  the  gladness  of  his  heart.' 2 
The  day  of  his  espousals,  this  is  the  gift  of  the  Law ;  and  in 
the  day  of  the  gladness  of  his  heart,  this  is  the  building  of  the 
Sanctuary,  and  may  it  be  speedily  built  in  our  days.     Amen." 

1  Prov.  xxxi.  30,  31.  *  Sol.   Song,  iii.   11. 


THE   FEAST-OFFERING1 

What  is  a  Child  ?— Offerings— Crooked  and  Straight — Remission  of  Vows 
— Persons  Unsuitable  for  the  World — Laying  on  of  Hands — Baptisms 
— Defilements — Purity — Vessels  of  the  Sanctuary. 

CHAPTER   I 

i.  All  are  bound  to  appear  in  the  Temple,  except  the  deaf, 
an  idiot,  and  a  child,  and  a  eunuch,  and  women,  and  slaves 
who  are  not  free,  and  the  lame,  and  the  blind,  and  the  sick, 
and  the  aged,  and  the  man  who  cannot  go  afoot.  "  What 
is  a  child  ?  "  "  Everyone  who  cannot  ride  on  the  shoulder 
of  his  father,  and  go  up  from  Jerusalem  to  the  Mountain  of 
the  House."  The  words  of  the  school  of  Shammai.  But  the 
school  of  Hillel  say,  "  everyone  who  cannot  grasp  his  father's 
hand,  and  go  up  from  Jerusalem  to  the  Moun.  -in  of  the 
House,"  as  is  said,  "  three  times."  2 

2.  The  school  of  Shammai  say,  "the  appearance  in  '  e 
Temple  is  with  two  pieces  of  silver,  and  the  peace-offe>  ig 
with  a  meah  of  silver."  8  But  the  school  of  Hillel  say,  "  the 
appearance  is  with  a  meah  of  silver,  and  the  feast-offering 
with  two  pieces  of  silver." 

3.  The  burnt-offerings  of  the  appointed  feasts  come  from 
ordinary  money ;  but  the  peace-offering  from  tithes.  "  The 
offerings  on  the  first  holiday  of  the  passover?  "  *  The  school 
of  Shammai  say,  "  from  ordinary  money,"  but  the  school  of 
Hillel  say,  "  from  tithes." 

4.  Israelites  discharge  their  duty  with  vows,  with  free-will 
offerings,  and  with  tithes  of  animals;  and  priests  with  sin- 
offerings,  with  trespass-offerings,  and  with  the  breast  and 
shoulder,  and  first-born,  but  not  with  fowls,  nor  with  meat- 
offerings. 

»The  feast-offering  ("  chagiga  ")  was  "Treatise  on  the  Passover,"  vi.  4,  note, 
the   offering  of   individual   worshippers,  *  Exod.  xxiii.   14- 

and  was   quite  distinct   from   the   sacri-  '  Worth  perhaps  3d. 

fices   of   the   whole    congregation.      See  *  Jer.  Tal.  says  "  Tabernacles. 

155 


156  THE  TALMUD 

5.  "  If  one  have  a  large  family  and  small  income?  "  "  He 
must  bring  more  peace-offerings,  and  less  burnt-offerings." 
"  If  a  small  family  and  large  income  ?  "  "  He  must  bring 
more  burnt-offerings,  and  less  peace-offerings."  "  If  both  be 
small  ?  "  "  Of  this  they  say,  a  silver  meah,  and  two  pieces  of 
silver  are  sufficient."  "  If  both  be  large  ?  "  "  Of  this  it  is 
said,  every  man  shall  give  as  he  is  able  according  to  the  bless- 
ing of  the  Lord  thy  God  which  He  hath  given  thee."  5 

6.  When  one  did  not  bring  his  peace-offering  on  the  first 
holiday  of  the  feast,  he  may  bring  it  during  the  holidays,  and 
even  on  the  last  day  of  the  feast.  "  If  the  feast  passed  over, 
and  he  did  not  bring  the  peace-offering?"  "He  is  net 
obliged  to  bring  it."  For  this  it  is  said,  "  that  which  is  crooked 
cannot  be  made  straight,  and  that  which  is  wanting  cannot  be 
numbered."  6 

7.  Rabbi  Simon,  the  son  of  Menasia,  said,  "  if  thou  shalt 
say,  a  thief  or  a  robber,  he  may  return  and  become  straight." 
R.  Simon,  the  son  of  Jochai,  said,  "  we  do  not  call  one  crooked, 
save  one  straight  at  first,  and  he  became  afterward  crooked ; 
and  this  is  the  disciple  of  the  wise,  who  departs  from  the  Law." 

8.  The  remission  of  vows  is  like  flying  in  the  air,  and  it  has 
no  foundation.  The  decisions  for  the  Sabbath,  peace-offerings, 
and  trespasses,  are  as  mountains  hanging  on  a  hair ;  because 
the  verse  is  small,  but  the  decisions  are  many.  Jurisprudence, 
and  the  Temple  service,  cleanness  and  uncleanness,  and  illegal 
connections,  have  their  own  foundations;  they,  they  are  the 
body  of  the  law. 

CHAPTER  II 

1.  Men  may  not  discourse  on  illegal  connections  with  three,1 
nor  on  the  work  of  creation  with  two,2  nor  on  the  cherubs 
with  one,3  save  when  one  is  wise,  and  comprehends  it  of  his 
own  knowledge.  Everyone  who  considers  four  things,  it 
were  suitable  for  him  that  he  did  not  come  into  the  world. 
What  is  in  the  height?  what  is  in  the  depth?  what  is  before? 
and  what  is  behind?  And  everyone  who  is  not  anxious  for 
the  honor  of  his  Creator,  it  were  suitable  for  him  that  he  did 
not  come  into  the  world. 

•  Deut.  xvi.  17.  ■  This    must    be    done    only    by    one 

*  Eccl.  i.  15.  (Deut.  iv.  32). 

1  From  motives  of  delicacy.  *  Ezek.    x. ;    Isa.    vi. 


THE   FEAST-OFFERING  157 

2.  Jose,  the  son  of  Joezar,  said  that  "  one  is  not  to  lay  his 
hand  on  the  offering."  Jose,  the  son  of  Jochanan,  said,  "  he 
is  to  lay  his  hand  on  the  offering."  Joshua,  the  son  of  Pera- 
chia,  said,  that  he  "  is  not  to  lay  on  his  hand."  Nittai,  the 
Arbelite,  said,  "  he  is  to  lay  on  his  hand."  Judah,  the  son  of 
Tabai,  said,  that  "  he  is  not  to  lay  on  his  hand."  Simon,  the  ' 
son  of  Shatach,  said,  "  he  is  to  lay  on  his  hand."  Shemaiah, 
said,  "  he  is  to  lay  on  his  hand."  Abtalion  said,  "  he  is  not  to 
lay  on  his  hand."  Hillel  and  Menachem  did  not  dispute. 
Menachem  went  out  and  Shammai  entered.     Shammai  said, 

"  he  is  not  to  lay  on  his  hand."  Hillel  said,  "  he  is  to  lay  on 
his  hand." 4  The  first  were  Princes,  and  the  second  were 
Presidents  of  the  Tribunal. 

3.  The  school  of  Shammai  said,  "  men  may  bring  peace- 
offerings  during  the  feast,  but  they  are  not  to  lay  their  hands 
on  them,  and  they  are  not  to  bring  burnt-offerings."  But  the 
house  of  Hillel  say,  "  they  may  bring  peace-offerings,  and 
burnt-offerings,  and  lay  their  hands  on  them." 

4.  "  When  Pentecost  happens  to  be  on  the  eve  of  the  Sab- 
bath ? "  The  school  of  Shammai  say,  "  the  day  of  slaugh- 
tering the  offering  is  after  the  Sabbath."  But  the  school  of 
Hillel  say,  "  there  is  no  day  of  slaughtering  after  the  Sabbath." 

But  they  both  acknowledge  that  if  it  happened  to  be  on 
the  Sabbath,  the  day  of  slaughter  is  after  the  Sabbath.  And 
the  high  priest  must  not  robe  in  his  vestments,  though  they 
are  allowed  in  seasons  of  mourning  and  fasting,  for  fear  of 
confirming  the  words  of  those  who  say  that  "  Pentecost  is  after 
the  Sabbath."  B 

5.  Men  must  wash  their  hands  for  ordinary  eating,  but  for 
tithes  and  for  the  heave-offering  they  must  be  baptized.  And 
for  the  sin-offering,  if  the  hands  be  unclean,  the  body  is  un- 
clean. 

6.  He  who  baptized  himself  for  ordinary  eating,  and  indi- 
cated it  to  be  for  ordinary  eating,  he  is  prohibited  from  (eating) 
the  tithe.  "  If  he  baptized  for  the  tithe,  and  indicated  it  to 
be  for  the  tithe  ?  "  "  He  is  prohibited  from  eating  heave- 
offerings."     "  If  he  baptized  for  heave-offerings,  and  indicated 

*  This    decision    is    for    private    sacri-  except  in  the  case  of  the  scapegoat  and 

fices,     but    for    public    sacrifices    there  the  bullock,  when  the  congregation  had 

seems    (according    to    the    Talmud)    to  sinned  through  ignorance. 

have   been   no  'Haying  on   of   hands,"  *  I.e.,  the  Sadducees  (Lev.  xxiii.  157. 


i58 


THE  TALMUD 


it  to  be  for  heave-offerings  ?  "  "  He  is  prohibited  from  eating 
the  holy  flesh."  "  If  he  baptized  for  the  holy  flesh,  and  indi- 
cated it  to  be  for  the  holy  flesh  ?  "  "  He  is  prohibited  from 
the  sin-offering."  "  If  he  baptized  for  the  weighty?"  "  He 
is  permitted  the  light."  "  If  he  baptized,  and  did  not  indicate 
his  intention?  "     "  It  is  as  no  baptism." 

7.  Treading  on  the  garments  of  an  ordinary  man  defiled  the 
Pharisees.  Treading  on  the  garments  of  the  Pharisees  defiled 
those  who  eat  the  heave-offering.  Treading  on  the  garments 
of  those  who  eat  the  heave-offering  defiled  for  the  holy  flesh. 
Treading  on  the  gaiments  of  those  who  eat  the  holy  flesh  de- 
files for  the  sin-offering.  Joseph,  the  son  of  Joezer,  was  the 
most  pious  of  the  priesthood,  and  treading  on  his  cloak  defiled 
for  the  holy  flesh.  Jochanan,  the  son  of  Gudgada,  used  to  eat 
with  the  purification  for  the  holy  flesh  all  his  life  ;  and  treading 
on  his  cloak  defiled  for  the  sin-offering. 

CHAPTER  III 

1.  There  are  more  weighty  rules  for  holy  things,  than  for 
the  heave-offering.  Because  vessels  may  be  baptized  in  ves- 
sels for  the  heave-offering,  but  not  for  holy  things.  The  out- 
side and  inside  and  handle  (are  reckoned  separately)  for  the 
heave-offering,  but  not  for  holy  things.  He  who  carries  that 
which  defiles  by  treading  upon  it,  may  carry  the  heave-offering 
but  not  the  holy  flesh.  Treading  on  the  garments  of  those 
who  eat  the  heave-offering  defiles  for  the  holy  flesh.  The 
measure  of  the  holy  flesh  is  not  as  the  measure  of  the  heave- 
offering.  Because  for  the  holy  flesh  one  must  loose  his  gar- 
ments and  dry  himself,  and  baptize  and  afterward  bind  them 
up.  But  in  the  heave-offering  he  can  bind  them  up  and  after- 
ward baptize  himself. 

2.  Vessels  completed  in  purity  must  be  baptized  for  holy 
things,  but  not  for  the  heave-offering.  A  vessel  unites  what- 
ever is  inside  to  holy  things,  but  not  to  the  heave-offering. 
The  fourth  degree  of  legal  uncleanness  1  is  disallowed  in  holy 
things,  and  the  third  degree  in  the  heave-offering.     In  the 

1  There   are    reckoned    six   degrees    of  are  altogether  twenty-nine  fathers  of  un- 

uncleanness:    The  father  of  fathers,  the  cleanness,    of    which    eleven   arise   from 

fathers,    the    first,    second,    third,    and  contact  with  a  dead  body, 
fourth    children    of    defilement.      There 


THE   FEAST-OFFERING 


159 


heave-offering,  if  one  of  the  hands  be  unclean,  its  fellow  may 
be  clean,  but  in  holy  things  one  must  baptize  both  hands ;  be- 
cause each  renders  its  fellow  unclean  for  holy  things,  but  not 
for  the  heave-offering. 

3.  Men  may  eat  with  unwashen  hands  the  dry  meat  of  the 
heave-offering,  but  not  the  holy  flesh.  The  first  day  mourner, 
and  he  who  failed  in  atonement,  have  need  of  baptism  for  the 
holy  flesh,  but  not  for  the  heave-offering. 

4.  There  are  weighty  rules  for  the  heave-offering,  because 
in  Judah  men  are  credited  with  the  purity  of  wine  and  oil  dur- 
ing the  whole  year.  And  in  the  time  of  wine-pressing  and  oil- 
pressing  (men  are  credited)  even  for  the  heave-offering.  When 
the  time  for  wine  and  oil  pressing  has  passed  over,  and  a  barrel 
of  wine  is  brought  for  the  heave-offering,  it  must  not  be  re- 
ceived. But  one  may  let  it  stand  over  for  the  wine-pressing 
next  year.  But  if  one  said,  "  I  put  into  it  a  quarter  log  of  holy 
wine,"  it  is  credited.  "  Jugs  of  wine  and  jugs  of  oil  which  are 
mixed  ?  "  They  are  credited  in  the  time  of  wine-pressing  and 
oil-pressing,  and  seventy  days  before  that  time." 

5.  From  Modiyith  2  and  inward,3  men  are  credited  for  the 
purity  of  earthen  vessels.  From  Modiyith  and  outward  they 
are  not  credited.  "  How?  "  "  The  potter,  when  he  is  selling 
pots,  comes  inward  from  Modiyith."  One  says,  "  this  is  the 
potter,"  and  "  these  the  pots,"  and  "  these  the  purchasers,"  "  it 
is  credited."  "  When  he  went  outward  ? "  "  It  is  not 
credited." 

6.  The  tax-gatherers  when  they  enter  the  house,  and  also 
the  tax-gatherers  when  they  restore  the  vessels,  are  credited 
in  saying,  "  we  did  not  touch  them."  And  in  Jerusalem  they 
are  credited  in  holy  things  (that  they  did  not  defile  them),  and 
at  the  time  of  the  feast  they  are  credited  even  in  the  heave- 
offering. 

7.  "  He  who  opened  his  barrel  of  wine,4  and  commenced 
with  his  dough  for  the  use  of  the  feast?  "  R.  Judah  said,  "  he 
may  finish  it  "  (after  the  feast).  But  the  Sages  say,  "  he  must 
not  finish  it."  When  the  feast  was  over,  the  priests  looked 
round  for  the  purity  of  the  Temple  court.     If  the  feast  ended 

1  A  city  about  fifteen  miles  from  Jeru-  a  dealer  whose  wine  or  flour  might  be- 

salem.  come  legally  defiled  by  contact  with  the 

*  Toward   Jerusalem.  common  people. 

*  This  decision  refers  to  the  case  of 


160  THE  TALMUD 

on  Friday,  they  did  not  look  round  for  honor  to  the  approach- 
ing Sabbath.  R.  Judah  said,  "  even  they  did  not  look  round 
on  Thursday,  because  the  priests  are  not  then  idle." 

8.  "  How  did  they  look  round  for  the  purity  of  the  court?  " 
"  The  priests  baptized  the  vessels,  which  were  in  the  Sanctuary, 
and  used  to  say  to  the  people,  '  Watch  and  do  not  touch  the 
table  and  the  candlestick,  lest  you  render  them  unclean.' '  All 
the  vessels  in  the  Sanctuary  were  double  and  treble,  because 
if  the  first  became  unclean,  they  could  bring  duplicates  instead 
of  them.  "  All  the  vessels  which  were  in  the  Sanctuary  re- 
quired baptism  6  except  the  golden  altar,  and  the  brazen  altar, 
because  they  are  as  earth."  The  words  of  R.  Eliezer.  But 
the  Sages  say,  "  because  they  were  overlaid." 

5  The  Tosephta  relates,  that  when  the       stick,  the  Sadducees  used  to  mock  them 
Pharisees    were    baptizing    the    candle-       by  saying,  they  were  baptizing  the  sun. 


THE   SANHEDRIN 

Judges — Judgments — The  Tribunal  of  Seventy-one — The  Great  San- 
hedrin — The  Small  Sanhedrin — High  Priest — Funerals— King — Roy- 
al Wives — Book  of  the  Law — Objections  to  Judges — Relations — 
Examination  of  Witnesses — Evidence — Judgments  in  Money  and 
Judgments  in  Souls — Form  of  the  Sanhedrin — Appointment  of  Judges 
— Intimidation  of  Witnesses — Investigation — Acquittal  or  Condemna- 
tion— Stoning — Hanging — Burning — .Beheading — Strangling — Blas- 
phemy— Idolatry — Enticing — Sorcery — A  Son  Stubborn  and  Rebel- 
lious— Burglary — Murder — Theft — Those  Who  Have  No  Portion  in 
the  World  to  Come— The  Rebellious  Elder— The  False  Prophet— 
The  False  Witness. 

CHAPTER  I 

i.  "Judgments  for  money  (require)  three  (judges).  Rob- 
bery and  beating  (require)  three.  Damages  or  half  damages, 
double  payments  and  payments  four  or  five  fold  (require) 
three."  Constraint,  and  enticement,  and  slander  (require) 
three."  The  words  of  R.  Meier.  But  the  Sages  say,  "  slander 
(requires)  twenty-three  judges,  because  there  exist  in  it  judg- 
ments of  souls." 

2.  Stripes  (require)  three  judges.  In  the  name  ot  Rabbi 
Ishmael,  the  Sages  say,  "  twenty-three."  "  The  intercalary 
month  x  requires  three.  The  intercalary  year  requires  three." 
The  words  of  Rabbi  Meier.  Rabban  Simon,  the  son  of  Gama- 
liel, said,  "  with  three  judges  they  begin,  and  with  five  they 
discuss,  and  they  conclude  with  seven ;  and  if  they  concluded 
with  three  it  is  intercalated." 

1  The    Jewish     year     is    composed    of  that  if  it  were  late,  the  wave  sheaf  and 

twelve   lunar  months.     It   is   adapted  to  other   observances   should    still    be    kept 

the   solar   year   by   the   use  of  an    inter-  according  to  their  proper  dates.     When, 

calary    month    called    Veaddar— the    ad-  however,  the   Sanhedrin  was  suppressed 

ditional    Addar.      Every    nineteen    years  by  the   Emperor   Constantine,    Hillel   II 

there  are  seven  occasions  on  which  this  of    Tiberias    ruled    that    an    intercalary 

embolismic   month    must    be   introduced  month    of    twenty-nine    days    should    be 

to   prevent   the   various  feasts  revolving  added    in    the    3d,    6th,    8th.    nth,    13th, 

over  the   four  seasons  of   the  year,   like  17th,  and   19th  years  of  the  Metonic   Cy- 

the    Moslem    fast    of    Ramadhan.      For-  cle.     This   decision   has    since    remained 

merly    the    Sanhedrin   arranged   this   in-  the  Jewish  standard  for  reckoning  time, 
tercalary   month  to  suit  the  harvest,   so 

II  l6l 


162  THE  TALMUD 

3.  "  The  appointment  of  elders,  and  striking  off  the  heifer's 
neck 2  (require)  three."  The  words  of  Rabbi  Simon.  But 
Rabbi  Judah  said,  "  five."  The  loosing  off  the  shoe,3  and 
dissatisfaction  in  marriage  (require)  three.  The  produce  4  of 
the  fourth  year,5  the  second  tithes,  of  which  the  value  is  un- 
known (require)  three.  The  valuation  of  holy  things  (re- 
quires) three.  The  estimation  of  movable  things  requires 
three.  R.  Judah  said,  "  one  of  them  must  be  a  priest."  Im- 
movable things  require  nine  judges  and  a  priest ;  and  the  valua- 
tion of  a  man  (slave)  is  similar. 

4.  Judgments  of  souls  (require)  twenty-three  judges.  Besti- 
ality (requires)  twenty-three,  as  is  said,  "  and  thou  shalt  slay 
the  woman  and  the  beast,"  and  it  is  also  said,  "  the  beast  thou 
shalt  slay."  An  ox  to  be  stoned  (requires)  twenty-three 
judges  ;  as  is  said,  "  The  ox  shall  be  stoned,  and  his  owner  also 
shall  be  put  to  death,"  6  as  is  the  death  of  the  owner,  so  is  the 
death  of  the  ox.  The  wolf,  and  the  lion,  and  the  bear,  and  the 
leopard,  and  the  panther,  and  the  serpent,  are  to  be  put  to 
death  with  twenty-three  judges.  R.  Eliezer  said,  "  everyone 
who  first  killed  them  has  gained  honor."  R.  Akiba  said,  "  they 
are  to  be  put  to  death  after  a  judgment  with  twenty-three 
(judges)." 

5.  A  tribe  must  not  be  judged,  nor  a  false  prophet,  nor  a 
high  priest,  save  before  the  tribunal  of  seventy-one.  And 
soldiers  must  not  go  forth  to  lawful  warfare,  save  by  a  decree 
of  the  tribunal  of  seventy-one.  Men  must  not  add  to  the  city 
or  to  the  temple  courts,  save  by  a  decision  of  the  tribunal  of 
seventy-one.  They  must  not  appoint  judges  to  the  tribes,  save 
by  a  decision  of  the  tribunal  of  seventy-one.  A  city  must  not 
be  excluded,  save  by  the  tribunal  of  seventy-one.  And  the 
tribunal  must  not  exclude  a  city  on  the  border,  nor  exclude 
three  cities,  but  only  one  or  two. 

6.  The  Great  Sanhedrin  consisted  of  seventy-one  members, 
and  the  small  one  of  twenty-three.  And  whence  know  we 
that  the  great  one  contained  seventy-one  ?  as  is  said,  "  Gather 
unto  me  seventy  men  of  the  elders  of  Israel":7  and  Moses 
over  them.  There  are  seventy-one.  R.  Judah  said  "  seventy." 
And  whence  know  we  that  the  small  one  consisted  of  twenty- 

*  Deut.  xxi.  4.  8  Deut.  xiv.  22-25. 
»  Deut.  xx.  5.  9-                                                         '  Exod-  xxl    29- 

*  Lev.  xix.   24.  7  Num.  xi.  17. 


THE  SANHEDRIN  163 

three  ?  as  is  said,  "  Then  the  congregation  shall  judge  "  ; 8  "  and 
the  congregation  shall  deliver."  A  congregation  to  judge, 
and  a  congregation  to  deliver,  there  is  twenty.  And  whence 
know  we  that  a  congregation  required  ten  ?  as  is  said,  "  How 
long  shall  I  bear  with  this  evil  congregation  ?  "  9  Joshua  and 
Caleb  were  excepted.  "  And  whence  know  we  to  produce  the 
other  three?  "  From  the  meaning,  as  is  said,  "  Thou  shalt  not 
follow  a  multitude  to  do  evil."  10  I  am  hearing  that  "  I  shall 
be  with  them  for  good."  If  so,  why  is  it  said,  "  to  decline 
after  many  to  wrest  judgment  "  ?  10  "  Eecause  thy  inclinations 
to  good  do  not  equal  thy  inclinations  to  evil.  Thy  inclina- 
tions to  good  are  by  the  report  of  one.  Thy  inclinations  to 
evil  are  by  the  report  of  two.  And  a  tribunal  must  not  be 
balanced.  Another  must  be  added.  There  are  twenty-three." 
"And  how  populous  must  be  the  city  suited  for  judges?" 
"  One  hundred  and  twenty."  R.  Nehemiah  said  "  230  to 
represent  twenty-three  overseers  of  tens." 

1 

CHAPTER   II 

1.  The  high-priest  may  judge,  and  be  judged.1  He  may 
bear  witness,  and  witness  may  be  borne  against  him.  He  may 
have  his  shoe  loosed,  and  the  shoe  may  be  loosed  for  his  wife.2 
His  brother  may  take  his  wife,  but  he  must  not  take  his 
brother's  wife,  because  he  is  prevented  from  marrying  a  widow. 
If  there  happened  a  death  in  his  family,  he  must  not  go  imme- 
diately behind  the  bier.  "  But  when  the  (mourners)  are  con- 
cealed (in  a  street),  then  he  is  discovered  (to  the  public).  They 
are  discovered  to  the  public,  and  he  is  concealed  in  a  street. 
And  he  may  go  with  them  to  the  entrance  gate  of  the  city." 
The  words  of  R.  Meier.  R.  Judah  said,  "  he  must  not  depart 
from  the  sanctuary  " ;  as  is  said,  "  neither  shall  he  go  out  of 
the  sanctuary."  3  And  when  he  comforts  others,  the  fashion 
of  all  the  people  is  to  pass  one  after  the  other,  and  the  deputy 
priest  puts  him  in  the  middle  between  himself  and  the  people. 

8  Num.   xxxv.  24,  25.  A  congregation,  •  Num.  xiv.  27. 

or   "  minyan,"    must    not    be    less   than  10  Exod.  xxiii.  2. 

ten  men.    If  there  be  10,000  women  they  *  The   Great   Sanhedrin   could   whip  a 

cannot  form  a  minyan.    The  Lord  Jesus  high-priest  for  certain  offences,  and  af- 

more  mercifully  promises  His  presence  terward  restore  him  to  his  office, 

to    "  two    or   three    gathered    together."  a  Deut.  xxv.  9. 

Matt,  xviii.  20.  *  Lev.  xxi.  12. 


1 64  THE  TALMUD 

But  when  he  is  comforted  by  others,  all  the  people  say  to  him, 
"  we  are  thy  atonement."  And  he  says  to  them,  "  you  shall 
be  blessed  from  heaven."  And  at  the  first  meal 4  after  a  funeral, 
all  the  people  recline  on  the  ground,  and  he  sits  on  a  stool. 

2.  The  king  neither  judges,  nor  is  he  judged.  He  neither 
bears  witness,  nor  is  witness  borne  against  him.  He  does 
not  unloose  the  shoe,  and  the  shoe  is  not  unloosed  for  his 
wife.  He  does  not  marry  his  brother's  wife,  nor  is  his  wife 
married  by  his  brother.  R.  Judah  said,  "  if  he  pleased  he  may 
unloose  the  shoe,  or  marry  his  brother's  wife.  He  is  remem- 
bered in  prayer  for  good."  The  Sages  said  to  him,  "  we  do 
not  hear  him  (the  king)  (for  unloosing  the  shoe)  and  his  widow 
must  not  marry."  R.  Judah  said,  "  the  king  may  marry  the 
widow  of  a  king,  as  we  find  with  David  that  he  married  the 
widow  of  Saul  " ;  as  is  said,  "  And  I  gave  thee  thy  master's 
house,  and  thy  master's  wives  into  thy  bosom."  5 

3.  If  there  happened  a  death  in  his  family,  he  goes  not  out 
from  the  entrance  of  his  palace.  R.  Judah  said,  "  if  he  pleases 
to  go  after  the  bier  he  may  go,  as  we  find  in  David  that  he 
went  after  the  bier  of  Abner  " ;  as  is  said,  "  And  King  David 
himself  followed  the  bier."  6  The  Sages  said  to  him,  "  this 
only  happened  to  pacify  the  people."  And  at  the  first  meal 
after  a  funeral,  all  the  people  recline  on  the  ground,  and  he  sits 
on  a  sofa. 

4.  And  he  may  go  forth  to  lawful  warfare  by  order  of  the 
supreme  court  of  seventy-one,  and  he  may  break  down  a  road 
for  himself,  and  rone  can  prevent  him.  The  road  of  a  king 
is  without  measure,  and  all  the  people  plunder  and  lay  it  before 
him.  And  he  takes  part  first.  He  must  not  multiply  wives 
beyond  eighteen.  R.  Judah  said,  "  he  may  multiply  wives 
for  himself  so  long  as  they  do  not  turn  away  his  heart."  R. 
Simon  said,  "  even  if  one  turn  away  his  heart,  he  should  not 
marry  her."  If  so,  wherefore  is  it  said,  "  he  must  not  multiply 
for  himself  wives,  even  though  they  be  as  Abigail  "?  He  must 
not  multiply  horses,  except  sufficient  for  his  own  riding.  And 
silver  and  gold  he  must  not  multiply  much,  only  sufficient  to 
pay  his  own  expenses.  And  he  must  write  a  book  of  the  law 
for  himself.  When  he  goes  out  to  war,  he  must  bring  it  with 
him.     When  he  returns,  he  must  bring  it  with  him.     If  he  sit 

*  2  Sam.   iii.  35.  •  2  Sam.  xii.  8.  •  2  Sam.  iii.  31. 


THE  SANHEDRIN  165 

in  judgment  it  is  with  him.  When  he  is  seated  it  is  before  him, 
as  is  said,  "  And  it  shall  be  with  him,  and  he  shall  read  therein 
all  the  days  of  his  life."  7 

5.  None  may  ride  on  his  horse,  and  none  may  sit  on  his 
chair,  and  none  may  use  his  sceptre,  and  none  may  see  him 
shaving,  either  when  he  is  naked,  or  in  the  bath,  as  is  said, 
"  Thou  shalt  in  any  wise  set  him  king  over  thee,"  8  that  his 
dread  be  upon  thee. 

CHAPTER  III 

1.  "Judgments  in  money  matters  (require)  three  judges. 
This  party  chooses  for  himself  one,  and  the  other  party  chooses 
for  himself  one.  And  both  parties  choose  another."  The 
words  of  R.  Meier.  But  the  Sages  say,  "  the  two  judges 
choose  for  themselves  the  other."  "  This  one  may  declare  the 
judge  of  that  one  illegal.  And  that  one  may  declare  the 
judge  of  this  one  illegal."  The  words  of  R.  Meier.  But  the 
Sages  say,  "  it  is  only  when  witness  can  be  brought  against 
them  that  they  are  related  or  unlawful."  "  But  if  they  be 
righteous  or  experienced,  they  must  not  be  declared  illegal." 
"  This  one  may  declare  illegal  the  witness  of  that  one.  And 
that  one  may  declare  illegal  the  witness  of  this  one."  The 
words  of  R.  Meier.  But  the  Sages  say,  "  it  is  only  when  wit- 
ness can  be  brought  against  them  that  they  are  related  or  un- 
lawful, but  if  they  be  righteous  they  must  not  be  declared 
illegal." 

2.  One  said  to  the  other,  "  I  trust  my  father,"  "  I  trust 
thy  father,"  "  I  trust  three  cowherds."  R.  Meier  said,  "  he 
may  change  his  mind."  But  the  Sages  say,  "  he  must  not 
change."  If  he  must  give  an  oath  to  his  companion,  and  he 
said  to  him,  "  vow  to  me  by  the  life  of  thy  head  "?  R.  Meier 
said,  "  he  may  change  his  mind."  But  the  Sages  say,  "  he 
must  not  change  his  mind." 

3.  And  these  are  illegal  (as  judges  or  witnesses),  one  who 
played  at  cards,  or  lent  on  usury,  or  bet  on  the  flight  of  doves, 
or  trades  in  the  Sabbatical  year.  R.  Simon  said,  "  at  first  they 
were  called  gatherers  on  the  Sabbatical  year ;  when  they  were 
forced  by  Gentiles  to  cultivate  the  ground,  they  changed  to 

T  Deut.  xvii.  19.  •  Deut.  xvii.  15. 


X66  THE  TALMUD 

call  them  traders  on  the  Sabbatical  year."  R.  Judah  said,  "  it 
is  only  when  they  have  no  other  occupation  but  this  one  alone : 
but  if  they  have  another  occupation,  they  are  allowed." 

4.  And  these  are  related,  his  father  and  his  brother,  and 
the  brethren  of  his  father,  and  the  brethren  of  his  mother,  and 
the  husband  of  his  sister,  and  the  husband  of  his  father's 
sister,  and  the  husband  of  his  mother's  sister.  And  the  hus- 
band of  his  mother  and  his  father-in-law,  and  his  brother- 
in-law,  they,  their  children,  and  their  sons-in-law,  and  his  step- 
son alone.  R.  Jose  said,  "  this  was  the  teaching  of  R.  Akiba ; 
but  the  first  teaching  was,  his  uncle  and  the  son  of  his  uncle, 
and  all  suitable  for  inheritance,  and  everyone  related  to  him 
at  the  present  time."  "  One  was  related  and  became 
estranged  ?  "  "  He  is  lawful."  R.  Judah  said,  "  even  if  his 
daughter  died,  and  he  has  children  left  by  her,  they  are  re- 
lated." 

5.  "  Who  is  a  friend?  and  who  is  an  enemy?  "  "  A  friend 
is  the  bridegroom's  best  man,  an  enemy  is  everyone  who  has 
not  spoken  with  him  three  days  in  malice."  The  Sages  re- 
plied to  him,  "  Israelites  are  not  so  suspicious." 

6.  "  How  are  witnesses  examined  ?  "  "  They  are  brought 
in  and  intimidated;  and  all  other  men  are  driven  out.  And 
the  chief  of  the  witnesses  is  left,  and  they  say  to  him,  "  tell 
us  how  do  you  know  that  this  man  is  indebted  to  that  man  ? ' 
If  the  witness  said,  "  he  told  me  that  I  am  indebted  to  him  " — 
"  such  a  man  told  me  that  he  is  indebted  to  him  " — he  has 
said  nothing,  till  he  shall  say,  "  he  acknowledged  in  our  pres- 
ence that  he  owed  him  200  zuz."  And  afterward  the  second 
witness  is  brought  in,  and  examined.  If  their  statements  were 
found  agreeing,  the  judges  held  a  conversation.  Two  of  them 
said  "  he  is  clear,"  and  one  said  "  he  is  indebted  "  ?  "  He  is 
cleared."  "  Two  said,  he  is  indebted,  and  one  said,  he  is 
clear?  "  "  He  is  indebted."  "  One  said  he  is  clear,  and  one 
said  he  is  indebted?  And  even  if  two  pronounced  him  clear 
or  indebted,  and  one  said,  'I  don't  know'?"  "The  judges 
must  be  increased." 

7.  The  matter  is  finished.  They  bring  in  the  plaintiff  and 
defendant.  The  chief  judge  says,  "  thou,  such  a  one,  art  clear ; 
thou  such  an  one,  art  indebted."  "  And  whence  know  we 
that  one  of  the  judges  on  going  out  should  not  say,  '  I  was 


THE  SANHEDRIN  167 

for  clearing  him,  but  my  colleagues  pronounced  him  indebted, 
but  what  shall  I  do  when  my  colleagues  are  too  many  for 
me  '  ?  "  "  Of  this  man  it  is  said,  '  Thou  shalt  not  go  up  and 
down  as  a  tale-bearer  among  thy  people  ' ; x  and  it  is  said,  '  A 
tale-bearer  revealeth  secrets.'  "  2 

8.  At  any  time  the  one  condemned  may  bring  evidence  and 
annul  the  judgment.  The  judges  said  to  him,  "  bring  all  your 
evidence  within  thirty  days  from  this  date."  If  he  brought 
them  within  thirty  days,  it  is  annulled,  if  after  thirty  days,  it  is 
not  annulled.  Rabban  Simon,  the  son  of  Gamaliel,  said, 
"  what  shall  he  do  if  he  did  not  find  them  within  thirty  days, 
but  found  them  after  thirty  days?  "  "  The  judges  said  to  him, 
'  bring  witnesses  ' ;  and  he  said,  '  I  have  no  witnesses  ' ;  they 
said,  '  bring  evidence  ' ;  and  he  said,  '  I  have  no  evidence  ' ; 
but  afterward  he  found  evidence,  and  found  witnesses  ? " 
"  They  are  nothing."  Rabban  Simon,  the  son  of  Gamaliel, 
said,  "  what  shall  he  do  if  he  did  not  know  that  he  had  wit- 
nesses, and  found  witnesses ;  he  did  not  know  that  he  had  evi- 
dence, and  found  evidence?"  "They  said  to  him,  'bring 
witnesses  ' ;  he  said,  '  I  have  no  witnesses.'  '  Bring  evidence,' 
and  he  said,  '  I  have  no  evidence.'  "  "  He  saw  that  he  will 
be  pronounced  indebted  in  judgment,  and  he  said,  '  approach 
such  a  one,  and  such  a  one,  and  bear  witness  for  me,'  or  '  he 
pulled  out  evidence  from  his  pocket '  ?  "     "  It  is  nothing." 

CHAPTER  IV 

1.  Judgments  in  money  and  judgments  in  souls  must  be 
equally  inquired  into  and  investigated ;  as  is  said,  "  Ye  shall 
have  one  manner  of  law."  1  "  What  is  the  difference  between 
judgments  in  money  and  judgments  in  souls?"  "Judgments 
in  money  (require)  three  judges,  judgments  in  souls  twenty- 
three.  Judgments  in  money  open  the  case  either  for  clearing 
or  proving  indebted,  but  judgments  of  souls  open  the  case  for 
clearing,  and  the  case  is  not  opened  for  condemning.  Judg- 
ments in  money  are  balanced  by  one  judge  either  for  clearing 
or  proving  indebted ;  but  judgments  in  souls  are  balanced  by 
one  for  clearing  and  by  two  for  condemning.  Judgments  in 
money  may  be  reversed  either  for  clearing  or  proving  indebted ; 

1  Lev.  xix.  16.  »  Prov.  xi.   13.  »  Lev.  xxiv.  23. 


168  THE  TALMUD 

but  judgments  in  souls  may  be  reversed  for  clearing,  but  must 
not  be  reversed  for  condemnation.  All  may  express  an  opinion 
on  judgments  in  money  for  clearing  or  proving  indebted.  All 
may  express  an  opinion  on  judgments  in  souls  for  clearing, 
but  all  must  not  express  an  opinion  for  condemnation.  He 
who  has  expressed  an  opinion  on  judgments  in  money  for 
proving  indebted,  may  express  an  opinion  for  clearing,  and  he 
who  has  expressed  an  opinion  for  clearing,  may  express  an 
opinion  for  proving  indebted.  He  who  has  expressed  an 
opinion  on  judgments  in  souls  for  condemnation  may  express 
an  opinion  for  clearing,  but  he  who  has  expressed  an  opinion 
for  clearing  must  not  reverse  it  to  express  an  opinion  for  con- 
demnation. Judgments  in  money  are  conducted  by  day  and 
settled  by  night.  Judgments  in  souls  are  conducted  by  day 
and  settled  by  day.  Judgments  in  money  are  settled  on  the 
same  day,  either  for  clearing  or  proving  indebted.  Judgments 
in  souls  are  finished  on  the  same  day  for  clearing,  and  on  the 
day  after  it  for  condemnation — wherefore  there  can  be  no 
judgments  on  Friday  or  on  the  eve  of  a  festival."  2 

2.  Judgments  in  legal  uncleanness  and  legal  cleansings  be- 
gin with  the  Supreme  (judge).  Judgments  in  sotds  begin  with 
a  judge  at  his  side.  All  are  eligible  to  pronounce  judgments 
in  money  matters,  but  all  are  not  eligible  to  pronounce  judg- 
ments in  souls — only  priests,  Levites,  and  Israelites  who  can 
intermarry  into  the  priesthood. 

3.  The  Sanhedrin  was  like  half  a  round  threshing-floor, 
in  order  that  the  members  might  observe  each  other.  And 
two  scribes  of  the  judges  stood  before  them — one  on  the  right 
and  one  on  the  left.  And  they  wrote  the  sentence  of  acquittal, 
and  the  sentence  of  condemnation.  R.  Judah  said,  "  three ; 
one  scribe  wrote  the  sentence  of  acquittal,  and  one  wrote  the 
sentence  of  condemnation ;  and  the  third  wrote  both  the  sen- 
tence of  acquittal  and  the  sentence  of  condemnation." 

4.  And  three  rows  of  the  disciples  of  the  wise  sat  before 
them.  And  each  one  knew  his  place.  When  it  was  necessary 
to  appoint  a  judge,  they  appointed  one  from  the  first  row.  One 
from  the  second  row  came  instead  of  him  into  the  first,  and 
one  from  the  third  row  came  instead  of  him  into  the  second, 

•This    rule   was    violated   in   the   case        xxvii. ;     Mark   xiv. ;     Luke   xxii.    xxiii.; 
of  our  Lord  Jesus  Christ.     Matt.   xxvi.        John  xix. 


THE  SANHEDRIN  169 

and  they  selected  another  from  the  congregation,  and  they 
seated  him  in  the  third  row,  and  he  did  not  sit  in  the  place  of 
his  predecessor,  but  he  sat  in  a  place  suitable  for  himself. 

5.  "  How  did  the  judges  intimidate  witnesses  in  the  testi- 
mony for  souls?"     "They  introduced  them,  and  intimidated 
them."     "Perhaps   you   are   speaking   from   guess?   or   from 
hearsay?  witness  from  witness?  or  from  a  trustworthy  man 
we  heard  it?  "    Or,  perhaps,  "  you  don't  know  that  at  the  last 
we  shall  proceed  to  inquire  into  your  own  character  and  in- 
vestigate   it."     "  Have   a   knowledge   that   the   judgments  of 
money  are  not  as  the  judgments  of  souls.     Judgments  for 
money,   when  the  man  pays  the  money   he  has  atoned.     In 
judgments  for  souls  his  blood  and  the  blood  of  his  posterity 
are  suspended  till  the  end  of  the  world."     So  we  find  it  with 
Cain  when  he  slew  his  brother.     It  is  said  of  him,3  "  the  voice 
of  thy  brother's  bloods  crieth."   He  does  not  say  thy  brother's 
blood,  but  bloods  of  thy  brother,  his  blood  and  the  blood  of  his 
posterity.     Another   thing  is  also  meant,   that  thy  brother's 
bloods  are  spattered  on  wood,  and  on  stones.     Therefore  man 
is  created  single,  to  teach  thee  that  everyone  who  destroys  one 
soul  from  Israel,  to  him  is  the  verse  applicable,  as  if  he  destroys 
a  full  world.    And  everyone  who  supports  one  soul  in  Israel, 
to  him  is  the  verse  applicable,  as  if  he  supports  the  full  world. 
And  it  is  also  said,  for  the  peace  of  creation,  that  no  man 
may  justly  say  to  his  companion,  my  father  is  greater  than 
thine.    And  that  the  Epicureans  should  not  say,  that  there  are 
more  Creators  in  the  heavens,  and  it  is  also  said,  to  show  forth 
the  greatness  of  the  Holy  One,  blessed  be  He!    When  man 
stamps  many  coins  with  one  stamp,  all  are  alike.    But  the  King 
of  Kings,  the  Holy  One,  blessed  be  He !  stamped  every  man 
with  the  stamp  of  the  first  Adam,  and  no  one  of  them  is  like 
his  companion  ;  therefore  everyone  is  bound  to  say,  "  for  my 
sake  was  the  world  created."     PJut,  perhaps,  the  witnesses  will 
say  "  what  is  this  trouble  to  us?  "     But  is  it  not  already  said, 
"  And  is  a  witness,  whether  he  hath  seen  or  known  of  it ;  if 
he  do  not  utter  it  ?  "  4     But  perhaps  the   witnesses  will   say, 
"  what  is  it  to  us,  to  be  guilty  of  this  man's  blood?  "    But  is  it 
not  already  said,  "  When  the  wicked  perish,  there  is  shout- 
ing "  ?  5 

■  Gen.  iv.  10.  *  Lev.  v.   1.  B  Prov.  xi.  10. 


i7o  THE  TALMUD 


CHAPTER  V 

i.  The  witnesses  were  examined  with  seven  investigations. 
"In  what  Sabbatical  year?"  "In  what  year?"  "In  what 
month?"  "What  date  in  the  month?"  "What  day?"  "What 
hour?"  "What  place?"  R.  Jose  said,  "  What  day  ?  "  "What 
hour?"  "What  place?"  "Did  you  know  him?"  "Did 
you  warn  him  ?  "  In  a  case  of  idolatry,  "  whom  did  he  serve  ?  " 
"  And  with  what  did  he  serve?  " 

2.  Every  judge  who  extends  examinations  is  praiseworthy. 
It  happened  that  the  son  of  Zacchai  examined  (even)  on  the 
stems  of  figs.  And  what  difference  is  there  between  inves- 
tigations and  examinations?  In  investigations  if  one  say,  "  I 
don't  know,"  their  witness  is  worthless.  In  examinations, 
if  one  say,  "  I  don't  know,"  and  even  two  say,  "  we  don't 
know,"  their  witness  stands.  Whether  in  investigations  or 
examinations,  when  they  contradict  each  other,  their  witness 
is  worthless. 

3.  One  witness  said,  "  on  the  second  of  the  month,"  and 
another  witness  said,  "the  third  of  the  month."  Their  wit- 
ness stands.  Because  one  knows  of  the  intercalary  month, 
and  another  does  not  know  of  the  intercalary  month.  One 
said,  "  on  the  third,"  and  another  said,  "  on  the  fifth  "  ;  their 
witness  is  worthless.  One  said,  "  at  the  second  hour/'  and 
another  said,  "  at  the  third  hour  " ;  their  witness  stands.  One 
said,  "  at  the  third,"  and  another  said,  "  at  the  fifth  "  ;  their 
witness  is  worthless.  R.  Judah  said,  "  it  stands."  One  said, 
"  on  the  fifth,"  and  another  said,  "  on  the  seventh  " ;  their 
witness  is  worthless,  because  at  the  fifth  (hour)  the  sun  is  in 
the  east,  and  at  the  seventh  hour  the  sun  is  in  the  west. 

4.  And  afterward  they  introduce  the  second  (witness)  and 
examine  him.  If  both  their  statements  agree,  they  open  the 
case  with  clearing.  One  of  the  witnesses  says,  "  I  possess  in- 
formation to  clear  him."  Or  one  of  the  disciples  of  the  San- 
hedrin  says,  "  I  possess  information  for  condemning."  They 
order  him  to  keep  silence.  One  of  the  disciples  of  the  San- 
hedrin  says,  "  I  possess  information  to  clear  him."  They 
bring  him  up,  and  seat  him  between  the  judges,  and  he  did  not 
go  down  during  the  whole  day.     If  there  be  substantial  in- 


THE  SANHEDRIN  171 

formation,  they  give  him  a  hearing.  And  even  when  he  (the 
accused)  says,  "  I  possess  information  for  clearing  myself," 
the  judges  give  him  a  hearing;  only  there  must  be  substantial 
information  in  his  words. 

5.  If  the  judges  found  him  clear,  they  released  him,  but 
if  not  they  deferred  his  judgment  till  the  morrow.  They  con- 
versed in  pairs,  and  reduced  their  eating,  and  they  drank  no 
wine  all  the  day,  and  discussed  the  matter  the  whole  night. 
And  on  the  morrow  they  came  very  early  to  the  judgment 
hall.  He  who  was  for  clearing  said,  "  I  was  for  clearing,  and 
I  am  for  clearing  in  my  place."  And  he  who  was  for  condemn- 
ing said,  "  I  was  for  condemning,  and  I  am  for  condemning 
in  my  place."  He  who  pronounced  for  condemning,  could 
pronounce  for  clearing,  but  he  who  pronounced  for  clearing, 
could  not  turn  round  and  pronounce  for  condemning.  If  the 
judges  erred  in  a  matter,  the  two  scribes  of  the  judges  recalled 
it  to  their  memory.  If  they  found  him  clear,  they  released  him : 
but  if  not,  they  stood  to  be  counted.  "  Twelve  cleared  him, 
and  eleven  condemned  ?  "  "  He  is  clear."  "  Twelve  con- 
demned him,  and  eleven  cleared  him,  and  even  eleven  cleared, 
and  eleven  condemned,"  and  one  said,  "  I  don't  know."  And 
even  twenty-two  cleared  or  condemned,  and  one  said,  "  I  don't 
know?"  'They  must  add  judges."  "How  many  do  they 
add  as  judges  two  by  two?  "  "  Up  to  seventy-one."  "Thirty- 
six  cleared  him,  and  thirty-five  condemned  him  ?  "  "  He  is 
clear."  "  Thirty-six  condemned  him,  and  thirty-five  cleared 
him  ?  "  "  They  disputed  with  each  other  until  one  of  the  con- 
demning party  acknowledged  the  statement  of  the  clearing 
party." 

CHAPTER  VI 

I.  When  the  judgment  was  finished,  they  brought  him  forth 
to  stone  him.1  The  place  of  stoning  was  outside  the  judg- 
ment-hall ;  as  is  said,  "  Bring  him  forth  that  hath  cursed."  • 
One  stood  at  the  door  of  the  judgment-hall  with  towels  in  his 
hand,  and  another  man  rode  a  horse  at  a  distance  from  him, 

1  Before  executing  a  criminal,  a  quan-  own   cost.     This   custom  was  in   obedi- 

tity   of   frankincense    in    a    cup    of    wine  ence    to    Prov.    xxxi.    6,    "  Give    strong 

was   given   to    him   to    stupefy   him   and  drink  unto  him  that  is  ready  to  perish, 

render    him    insensible    to    pain.      The  and  wine  unto  those  that  be  of  heavy 

compassionate  ladies  of  Jerusalem   gen-  hearts." 

erally    provided    this    draught    at    their  2  Lev.  xxiv.  14. 


I?2  THE  TALMUD 

but  so  that  he  might  see  him.  If  one  said,  "  I  have  something 
to  tell  for  clearing,"  this  one  waved  the  towels,  and  the  other 
galloped  his  horse,  and  stopped  the  accused.  And  even  though 
he  himself  said,  "  I  have  something  to  tell  to  clear  myself,"  they 
brought  him  back  as  many  as  four  or  five  times,  only  there 
must  be  substance  in  his  words.  If  they  found  him  clear,  they 
freed  him ;  but  if  not,  they  took  him  forth  to  stone  him.  And 
a  herald  preceded  him  (crying),  "  Such  a  one,  the  son  of  such 
a  one,  is  brought  out  for  stoning,  because  he  committed  such 
a  transgression,  and  so  and  so  are  witnesses;  let  everyone 
who  knows  aught  for  clearing  him  come  forth  and  tell  it." 

2.  When  he  was  ten  cubits  from  the  place  of  stoning,  they 
said  to  him  "  confess,"  as  it  is  the  custom  of  all  about  to  die  to 
confess,  since  to  everyone  who  confesses  there  is  a  portion  in 
the  world  to  come.  So  we  find  with  Achan  when  Joshua  said 
to  him,  "  My  son,  give,  I  pray  thee,  glory  to  the  Lord  God  of 
Israel,  and  make  confession  unto  him."  3  And  Achan  an- 
swered Joshua,  and  said,  "  Indeed,  I  have  sinned  against  the 
Lord  God  of  Israel,  and  thus  and  thus  I  have  done."  "  And 
from  whence  know  we  that  his  confession  made  atonement  for 
him  ?  "  "  As  it  is  said,  '  And  Joshua  said,  Why  hast  thou 
troubled  us?  the  Lord  shall  trouble  thee  this  day.  This  day 
thou  art  troubled,  but  thou  shalt  not  be  troubled  in  the  world 
to  come.' "  And  if  he  did  not  know  how  to  confess,  they  told 
him  to  say,  "  let  my  death  be  an  atonement  for  all  my  sins." 
Rabbi  Judah  said,  "  if  he  knew  that  he  was  falsely  condemned, 
he  said,  '  let  my  death  be  an  atonement  for  all  my  sins,  except 
this  one  ' ;"  the  (Sages)  said,  "  if  so,  every  man  will  speak  thus 
to  make  themselves  innocent." 

3.  When  he  was  four  cubits  from  the  place  of  stoning,  they 
stripped  off  his  garments.  "  If  a  man,  they  covered  him  in 
front ;  if  a  woman,  before  and  behind."  The  words  of  Rabbi 
Judah.  But  the  Sages  say  "  a  man  was  stoned  naked,  but  the 
woman  was  not  stoned  naked." 

4.  The  place  of  stoning  was  two  men  high.  One  of  the  wit- 
nesses thrust  him  down  on  his  loins.  If  he  turned  on  his  heart, 
the  witness  must  turn  him  on  his  loins.  If  he  died  with  that 
thrust  it  was  finished ;  but  if  not,  the  second  (witness)  took  the 
stone,  and  cast  it  upon  his  heart.    If  he  died  with  that  blow,  the 

•  Josh.  vii.  19.  zo.  «5- 


THE  SANHEDRIN  173 

stoning  was  finished.    But  if  not,  he  was  stoned  by  all  Israel, 
as  is  said,  "  The  hands  of  the  witnesses  shall  be  first  upon  him 
to  put  him  to  death,  and  afterward  the  hands  of  all  the  people."  * 
"  All  who  were  stoned  were  hung  up."    The  words  of  Rabbi 
Eliezer.     But  the  Sages  say,  "  none  were  hung  up,  save  the 
blasphemer  and  the  idolater."    "  The  man  is  to  be  hung  with 
his  face  toward  the  people,  but  the  woman  with  her  face  to- 
ward the  wood."  The  words  of  Rabbi  Eliezer.   But  the  Sages 
say,  "  the  man  was  hung  up,  but  they  do  not  hang  up  a 
woman."     Rabbi  Eleazar  said  to  them,  "  and  did  not  Simon, 
the  son  of  Shatach,  hang  women  in  Askalon  ?  "     They  said 
to  him,  "  he  hung  up  eighty  women  (witches),  and  two  could 
not  be  judged,  in  one  day."     "How  did  they  hang  him?" 
"  They  sunk  a  beam  in  the  ground,  and  a  traverse  beam  pro- 
ceeded from  it,  and  they  bound  his  hands,  one  over  the  other, 
and  hung  him  up"  (by  them).    R.  Jose  said,  "  the  beam  was 
inclined  against  the  wall,  and  he  was  hung  upon  it,  just  as  the 
butchers  do."     And  they  loosed  him  immediately  afterward. 
"  But  if  he  was  out  all  night  ?  "     "  It  was  a  transgression  of 
a  negative  command,  as  is  said,  '  His  body  shall  not  remain  all 
night  upon  the  tree,  but  thou  shalt  in  any  wise  bury  him  that 
day  (for  he  that  is  hanged  is  accursed  of  God),' "B  etc.    As 
one  says,  "  wherefore  is  this  one  hung?  "    "  Because  he  blas- 
phemed the  NAME,  and  it  follows  that  the  heavenly  NAME 
is  profaned." 

5.  Rabbi  Meier  said,  "  when  man  is  sorrowful,8  what 
language  does  the  Shekinah  7  make  him  to  utter?"  If  it  be 
lawful  so  to  speak,  "  my  head  makes  me  ashamed,  my  arm 
makes  me  ashamed."  If,  to  speak  after  the  manner  of  men, 
OMNIPRESENCE  is  sorrowful,  when  the  blood  of  the  wicked 
is  poured  out,  how  much  more  sorrowful  is  He  for  the  blood  of 
the  righteous?  And  not  in  the  case  of  the  condemned  alone, 
but  everyone  who  leaves  his  dead  overnight,  is  a  transgressor 
of  a  negative  command.  If  they  left  him  for  the  sake  of 
honor,  to  bring  a  coffin  and  a  shroud  for  him,  there  is  no  trans- 
gression. But  they  did  not  bury  him  (the  condemned)  in  the 
sepulchres  of  his  fathers.    And  there  were  two  burial  grounds 

4  Deut.   xvii.   7.  T  I.e.,     the     Divine     Presence.       The 

8  Deut.   xxi.  23.  luminous  cloud  of  glory  in  the  Holy  of 

a  This  supposes  a  man  sorrowful,  be-        Holies. 

cause  he  is  obliged  to  punish  his  own 

son. 


,74  THE  TALMUD 

prepared  for  the  Judgment  Hall — one  for  the  stoned  and  the 
burned,  and  one  for  those  beheaded  and  strangled. 

6.  When  the  flesh  of  the  condemned  was  consumed,  they 
gathered  his  bones  and  buried  them  in  their  proper  place ;  and 
his  relatives  came  and  asked  after  the  peace  of  the  judges,  and 
the  peace  of  the  witneses,  as  much  as  to  say,  "  know  there  is 
nothing  in  our  hearts  against  you,  as  your  judgment  was 
true."  And  they  did  not  mourn,  but  were  gloomy,  since  gloom- 
iness is  only  in  the  heart. 

CHAPTER  VII 

1.  Four  punishments  were  permitted  to  the  supreme  court 
— stoning,  burning,  beheading,  and  strangling.  R.  Simon 
said,  "  burning,  stoning,  strangling,  and  beheading."  The 
preceding  chapter  is  the  order  of  stoning. 

2.  The  order  for  those  burned  was  to  be  sunk  in  dung  to 
their  knees.  And  men  put  a  hard  towel  in  a  soft  one,  and  en- 
circled his  neck.  One  pulled  on  one  side,  and  another  pulled 
on  the  other  side,  till  the  condemned  opened  his  mouth.  And 
one  lit  a  wick,  and  cast  it  into  his  mouth,  and  it  went  down  to 
his  bowels,  and  it  consumed  his  intestines.  R.  Judah  said, 
"if  he  died  in  their  hands,  they  did  not  complete  in  him  the 
order  of  burning;  only  they  opened  his  mouth  with  tongs 
against  his  will,  and  lit  the  wick,  and  cast  it  into  his  mouth, 
and  it  went  down  to  his  bowels  and  consumed  his  intestines." 
Said  R.  Eleazar  the  son  of  Zadok,  "  it  happened  with  the 
daughter  of  a  priest,  who  was  immoral,  that  they  surrounded 
her  with  dry  branches  and  burned  her."  The  Sages  replied, 
"  because  the  court  at  that  time  was  unskilled." 

3.  The  order  of  those  beheaded  was  to  have  their  heads 
struck  off  with  a  sword,  as  is  the  custom  of  governments. 
R.  Judah  said,  "  that  was  an  abuse ;  they  only  rested  his  head 
on  a  block,  and  hewed  it  off  with  an  axe."  The  Sages  replied 
to  him,  "  no  death  is  a  greater  abuse  than  that."  The  order 
for  those  strangled  was,  that  they  were  sunk  down  in  dung  to 
their  knees,  and  they  put  a  hard  towel  inside  a  soft  one,  and  en- 
circled his  neck.  One  pulled  on  one  side,  and  another  pulled 
on  the  other  side,  till  his  soul  departed. 

4.  These    were    stoned;     ...     a    blasphemer,    and    an 


THE  SANHEDRIN 


175 


idolater,  and  he  who  gave  his  seed  to  Molech,  and  one  with  a 
familiar  spirit,1  and  a  wizard,  and  he  who  profaned  the  Sab- 
bath, and  he  who  cursed  father  or  mother,  and  he  who  came  to 
a  betrothed  maid,  and  an  enticer  to  idolatry,  and  a  with- 
drawer  to  idolatry,  and  a  sorcerer,  and  a  son  stubborn  and 
rebellious. 

5.  The  blasphemer  was  not  guilty  till  he  expressed  the 
NAME.  Said  R.  Joshua,  the  son  of  Korcha,  every  day  they 
examined  the  witnesses  under  a  substituted  (feigned)  name, 
for  example,  "  Jose  shall  beat  Jose."  When  the  judgment  was 
finished,  they  could  not  execute  him  under  the  nickname,  but 
they  withdrew  all  men  outside,  and  interrogated  the  principal 
witness,  and  said  to  him,  "  tell  us  clearly  what  thou  hast 
heard?"  and  he  said  it.  And  the  judges  stood  up  on  their 
feet,  and  rent  their  garments,2  and  they  were  never  sewn 
again.  And  the  second  witness  said,  "  even  I  (heard)  as  he," 
and  the  third  said,  "  even  I  (heard)  as  he." 

6.  One  committed  idolatry,  whether  he  served  the  idol,  or 
sacrificed  to  it,  or  burned  incense  to  it,  or  made  a  libation  to  it, 
or  bowed  down  to  it,  or  accepted  it  for  his  god.  And  also,  he 
who  said  to  it,  thou  art  my  God."  But  he  who  embraced  it, 
and  kissed  it,  and  honored  it,  and  dusted  it,  and  washed  it,  and 
anointed  it,  and  dressed  it,  and  put  shoes  on  it,  transgressed 
a  negative  command.  He  who  vowed  in  its  name,  and  per- 
formed the  vow  in  its  name,  transgressed  a  negative  command. 
"  He  exposed  himself  to  Baal  peor  ?  "  "  That  is  positive  ser- 
vice." "He  cast  a  stone  to  Mercury?"  "That  is  positive 
service." 

7.  He  who  gave  his  seed  to  Molech  3  is  not  guilty  till  he  hand 

1  The  words  in  the  original,  "  Baal  "  but  whosoever  offered  his  son,  thev 
Aob,"  are  supposed  by  some  to  denote  opened  to  him  the  seventh  chapel, 
a  ventriloquist  from  "  Aob,"  meaning  a  The  face  of  Molech  was  like  the  face  of 
"  bottle  "  or  "  stomach."  "  Aob  "  a  calf,  and  the  image  stretched  forth  its 
seems,  however,  much  more  likely  to  be  hands  "  as  a  man  who  opens  his  hands 
allied  to  the  Coptic  word  for  "  a  ser-  to  receive  something  of  his  neighbor." 
pent  "  or  "  Python,"  Acts  xvi.  16.  "  They  kindled  the  image  with  fire,  and 

2  Matt.  xxvi.  65.  the    priests    took    the    babe    and    put    it 
8  The   image  of  Molech   was  made  of        into  the  hands  of  Molech,  and  the  babe 

brass.     It  was  hollow  within  and  heated  gave    up    the    ghost."      They    called    it 

with  fire  outside.     It  stood  in  the  valley  Tophet,  because  they  made  a  noise  with 

of    Hinnom    without    the   walls  of   Jeru-  drums     ("  tophim  "),     that     the     father 

salem.        Kimchi     says     the     image     of  might  not  hear  the  screams  of  his  child 

Molech  contained  seven  chapels.     These  and    have    pity    upon    him.      And    they 

chapels   are   supposed    by    some   to   rep-  called    it     Hinnom,     because    the    child 

resent   the    seven    planets.     In   the   first  roared    ("  menahem  ")    in    his    anguish, 

chapel  flowers  were  offered;    in  the  sec-  Others   say    it    was   called    Hinnom,    be- 

ond,  turtle  dove  or  young  pigeons;    in  cause  the  priests  used  to  say,   "  May  it 

the  third,  lambs,    in  the  fourth,  rams;  profit  thee — may  it  be  sweet  to  thee." 
in  the  fifth,  calves;    in  the  sixth,  oxen; 


176  THE  TALMUD 

it  to  Molech,  and  pass  it  through  the  fire.  "If  he  hand  it  to 
Molech,  and  do  not  pass  it  through  the  fire,  (or  if)  he  passed 
it  through  the  fire,  and  did  not  hand  it  to  Molech  ?  "  "  He  is 
not  guilty  till  he  hand  it  to  Molech,  and  pass  it  through  the 
fire."  One  has  a  familiar  spirit,  when  the  Python  speaks  from 
his  arm.  But  the  wizard  speaks  with  his  mouth.  These  are 
to  be  stoned,  and  inquiry  from  them  is  forbidden. 

8.  He  who  profaned  the  Sabbath  by  aught  which  renders 
him  guilty  of  presumption  is  to  be  cut  off ; 4  but  if  he  profaned 
the  Sabbath  in  error,  a  sin-offering  (is  required)  from  him. 
He  who  cursed  father  or  mother  is  not  guilty  till  he  curse  them 
by  the  NAME.  "  If  he  curse  them  with  a  substituted  name  of 
God  ?  "  R.  Meier  pronounces  him  "  guilty  " ;  but  the  Sages 
"  free  him." 

9.  "  If  one  came  to  a  betrothed  maid  ?  "  "  He  is  not  guilty, 
except  she  be  a  virgin,  and  betrothed,  and  in  the  house  of  her 
father."  "  If  two  came  to  her?  "  "  The  first  is  to  be  stoned 
and  the  second  strangled." 

10.  "  The  enticer  to  idolatry  ?  "  "  This  ordinary  man  en- 
ticed an  ordinary  man;  he  said  to  him,  'there  is  an  object 
of  fear  in  such  a  place,  so  it  eats,  so  it  drinks,  so  it  does  good, 
so  it  does  evil.'  "  Of  all  who  are  guilty  of  death  in  the  law, 
we  are  not  to  set  witnesses  in  concealment  to  convict  them, 
except  in  this  case  of  an  enticer  to  idolatry.  When  he  has 
spoken  of  his  idolatry  to  two  persons,  they  as  witnesses  bring 
him  to  the  judgment-hall,  and  stone  him.  If  he  spoke  thus 
to  one,  this  one  replies,  "  I  have  companions  who  desire  to 
hear  so  and  so."  "  If  he  be  cunning,  and  he  does  not  speak 
before  them?"  "Witnesses  are  concealed  behind  a  wall,  and 
he  says  to  the  idolater,  '  tell  me  what  thou  saidst  to  me  alone/ 
and  the  idolater  told  him.  And  he  replied  to  him,  '  how  can 
we  leave  our  God,  who  is  in  heaven,  and  go  and  serve  wood  and 
stone  ?  ":  "  If  the  idolater  returned  from  his  sin,  it  is  well ;  but 
if  he  said,  '  so  is  our  duty,  and  so  it  is  excellent  for  us,'  they  who 
stood  behind  the  wall  bring  him  to  the  judgment-hall,  and 
stone  him ;  if  he  said,  '  I  shall  serve,  I  shall  go  and  serve,  let 
us  go  and  serve ;  I  will  sacrifice,  I  will  go  and  sacrifice,  let  us 
go  and  sacrifice ;  I  will  burn  incense,  I  will  go  and  burn  in- 

*  Cutting  off  is  generally  supposed  to        eluded  the  future  as  well  as  the  present 
have  extended   to  the  family  as  well  as        life, 
the  guilty  person.     It  seems  to  have  in- 


THE  SANHEDRIN  177 

cense,  let  us  go  and  burn  incense;  I  will  pour  a  libation,  I  will 
go  and  pour  a  libation,  let  us  go  and  pour  a  libation ;  I  will 
bow  down,  I  will  go  and  bow  down,  let  us  go  and  bow  down  ' 
— the  withdrawer  is  he  who  says,  '  let  us  go  and  serve  idols.' ' 
11.  The  sorcerer,  who  has  done  the  act,  is  guilty  of  death, 
but  he  is  not  guilty  who  merely  deludes  the  eyes.  R.  Akiba  said 
in  the  name  of  R.  Joshua,  "  two  sorcerers  can  gather  cucum- 
bers— one  gathers  them  and  is  free,  but  another  gathers  them 
and  is  guilty.  He  who  has  performed  the  act  is  guilty.  He 
who  has  merely  deluded  the  eyes  is  free." 

CHAPTER  VIII 

1.  A  son  stubborn  and  rebellious.1  "  From  what  time  is 
he  decidedly  a  son  stubborn  and  rebellious  ? "  "  From  the 
time  the  two  hairs  have  come,  and  up  to  the  time  the  beard  has 
sprouted ;  but  the  Sages  spoke  in  modest  language.  As  is 
usually  said,  when  a  man  has  a  son — a  son,  but  not  a  daughter  ; 
a  son,  but  not  a  man ;  a  child  as  yet  free  from  coming  under 
the  rule  of  the  commandments." 

2.  "From  what  time  is  he  guilty?"  "From  the  time  he 
ate  three-quarters  of  a  pound  of  flesh,  and  drank  half  a  log  of 
Italian  wine."  R.  Jose  said,  "  a  pound  of  flesh  and  a  log  of 
wine."  "  He  ate  it  in  an  appointed  *Qast ;  he  ate  it  in  the  in- 
tercalary month ;  he  ate  it  during  the  second  tithes  in  Jerusa- 
lem ;  he  ate  of  a  carcass  and  of  things  torn,  abominable  things 
and  creeping  things ;  he  ate  of  that  which  had  not  paid  tithes, 
and  the  first  tithes  before  the  heave-offering  was  separated 
from  them  and  the  second  tithes  and  holy  things  which  were 
not  redeemed ;  he  ate  of  a  thing  which  is  commanded,  and  of 
a  thing  which  is  a  transgression ;  he  ate  every  kind  of  meat, 
but  he  did  not  eat  flesh ;  he  drank  every  kind  of  fluid,  but  he 
did  not  drink  wine?  "  "  He  is  not  a  son  stubborn  and  rebellious 
till  he  eat  flesh  and  drink  wine,"  as  is  said,  "  A  glutton  and  a 
drunkard  " ; 2  and  even  though  there  is  no  conclusive  evidence, 
there  is  a  memorial  to  the  matter,  as  is  said,  "  Be  not  among 
winebibbers  ;  among  riotous  eaters  of  flesh."  3 

3.  "  If  he  steal  it  from  his  father,  and  eat  it  (with  permis- 
sion)  on  the  property  of  his  father;  from  others,  and  eat  it 

1  Deut.  xxi.  18.  *  Deut.   xxi.    20.  s  Prov.    xxiii.  20. 

12 


I78  THE  TALMUD 

on  the  property  of  others;  from  others,  and  eat  it  on  the 
property  of  his  father  ?  "  "  He  is  not  a  son  stubborn  and  re- 
bellious till  he  steal  it  from  his  father  and  eat  it  on  the  property 
of  others."  R.  Jose,  the  son  of  R.  Judah,  said,  "  till  he  steal 
it  from  his  father  and  from  his  mother." 

4.  "If  his  father  desires  (his  punishment),  and  his 
mother  does  not  desire  it ;  his  father  does  not  desire  it,  and  his 
mother  does  desire  it?  "  "  He  is  not  declared  a  son  stubborn 
and  rebellious  until  both  of  them  desire  it."  R.  Judah  said, 
"  if  his  mother  was  not  suitable  for  his  father,  he  is  not  de- 
clared a  son  stubborn  and  rebellious."  "  One  of  them  was 
broken-handed,  or  lame,  or  dumb,  or  blind,  or  deaf  ?  "  "  He  is 
not  declared  a  son  stubborn  and  rebellious,"  as  is  said,  "  '  Then 
shall  his  father  and  his  mother  lay  hold  on  him,4  which  is 
impossible  if  they  be  broken-handed ;  '  and  bring  him  out,' 
which  is  impossible  if  they  be  lame ;  '  and  they  shall  say,' 
which  is  impossible  if  they  be  dumb ;  '  this  our  son,'  which  is 
impossible  if  they  be  blind ;  '  he  will  not  obey  our  voice,'  which 
is  impossible  if  they  be  deaf.  They  must  warn  him  before 
three  judges,  and  then  flog  him."  "  He  returned  to  his  bad 
habits?"  "He  is  to  be  judged  before  twenty-three  judges, 
but  he  is  not  to  be  stoned  till  the  three  first  (judges)  are  pres- 
ent, as  is  said,  '  this  our  son '  who  was  flogged  before  you." 
"  He  ran  away  before  his  judgment  was  finished,  and  after- 
ward came  to  puberty  ?  "  "  He  is  free."  "  But  if  he  ran 
away  after  the  decision  and  then  came  to  puberty  ?  "  "  He  is 
guilty." 

5.  A  son  stubborn  and  rebellious  is  judged  for  the  sake  of  his 
future  prospects.  The  law  says,  "  better  die  when  he  is  inno- 
cent, and  not  die  when  he  is  guilty."  The  death  of  the  wicked 
is  pleasant  for  them,  and  pleasant  for  the  world ;  but  the  death 
of  the  righteous  is  evil  for  them,  and  evil  for  the  world.  Wine 
and  sleep  are  pleasant  to  the  wicked,  and  pleasant  to  the  world ; 
but  for  the  righteous,  it  is  evil  for  them,  and  evil  for  the 
world.  Separation  for  the  wicked  is  pleasant  for  them,  and 
pleasant  for  the  world  ;  but  for  the  righteous,  it  is  evil  for  them, 
and  evil  for  the  world.  Union  for  the  wicked  is  evil  for 
them,  and  evil  for  the  world ;  but  for  the  righteous,  it  is  pleas- 
ant for  them,  and  pleasant  for  the  world.   Rest  for  the  wicked 

*  Deut.  xxi.    19,  ao. 


THE  SANHEDRIN  179 

is  evil  for  them,  and  evil  for  the  world ;  but  for  the  righteous,  it 
is  pleasant  for  them,  and  pleasant  for  the  world. 

6.  If  one  engaged  in  burglary,  he  is  judged  for  the  sake  of 
his  future  prospects.  "  He  engaged  in  burglary  and  broke 
a  barrel?"  "  If  the  owner  might  not  kill  him,  he  must  pay 
for  the  barrel ;  but  if  the  owner  might  kill  him,  he  is  freed  from 
paying  for  the  barrel." 

7.  These  are  they  who  are  rescued8  with  their  souls — 
he  who  pursued  after  his  companion  to  kill  him,  and  one  after 
a  betrothed  girl.  But  one  about  to  profane  the  Sabbath,  and 
one  about  to  serve  idols,  such  cannot  be  saved  with  their 
souls.6 

CHAPTER  IX 

1.  And  these  are  to  be  beheaded.  The  murderer  and  the 
men  of  a  city  withdrawn  to  idolatry.  "  The  murderer  who 
smote  his  neighbor  with  a  stone  or  iron,  and  he  pressed  him 
down  in  the  midst  of  the  water,  or  in  the  midst  of  fire,  and  he 
could  not  come  out  from  thence,  and  he  died  ? "  "  He  is 
guilty."  "  He  pushed  him  into  the  midst  of  water,  or  into  the 
midst  of  fire,  and  he  could  come  out,  but  he  died  ?  "  "  He 
is  free."  "  He  encouraged  a  dog  against  him,  he  encouraged 
a  serpent  against  him?"  "  He  is  free."  "  He  caused  a  ser- 
pent to  bite  him  ?  "  Rabbi  Judah  declared  him  "  guilty,"  but 
the  Sages  "  freed  him."  "  He  smote  his  companion  either  with 
a  stone  or  his  fist,  and  he  was  counted  for  dead,  and  he  became 
lighter,  and  afterward  became  heavier,  and  died  ?  "  "  He  is 
guilty."  R.  Nehemiah  said,  "he  is  free,  because  there  are 
extenuating  circumstances  in  the  matter." 

2.  "  His  intention  was  to  kill  a  beast,  and  he  killed  a  man — 
a  foreigner,  and  he  killed  an  Israelite — a  premature  birth,  and 
he  killed  a  timely  child  ?  "  "  He  is  free."  "  His  intention  was 
to  smite  his  loins,  and  there  was  not  sufficient  force  in  the  blow 
to  cause  death  in  his  loins,  and  it  passed  to  his  heart,  and  there 
was  sufficient  force  in  the  blow  to  cause  death  in  his  heart,  and 
he  died?"    "He  is  free."    "His  intention  was  to  smite  him 

■  I.e.    they  are   saved  from   crime  by  ■  As    the    former    class    of    intending 

immediately     depriving     them    of     life.  criminals   could    at    once    be    killed,    so 

This   summary  mode   of  procedure  was  this   latter  class  must  be   guilty  of  the 

called  "  the  rebel's  beating."     It  was  a  act,  and  they  are  then  judged  for  it. 
kind  of  lynch  law  inflicted  Dy  the  people 
at  once.    John  viii.  59. 


x8o  THE  TALMUD 

on  his  heart,  and  there  was  sufficient  force  in  the  blow  to  cause 
death  on  his  heart,  and  it  passed  on  to  his  loins,  and  there  was 
not  sufficient  force  in  the  blow  to  cause  death  on  his  loins,  but 
he  died  ? "  "  He  is  free."  "  His  intention  was  to  smite  an 
adult,  and  there  was  not  sufficient  force  in  the  blow  to  cause 
death  to  an  adult,  and  it  passed  off  to  a  child,  and  there  was 
sufficient  force  to  kill  the  child,  and  he  died  ?  "  "  He  is  free." 
"  His  intention  was  to  smite  a  child,  and  there  was  sufficient 
force  in  the  blow  to  cause  death  to  a  child,  and  it  passed  to  an 
adult,  and  there  was  not  sufficient  force  to  cause  death  to  the 
adult,  but  he  died  ?  "  "  He  is  free."  "  But  his  intention  was 
to  smite  him  on  his  loins,  and  there  was  sufficient  force  in  the 
blow  to  cause  death  on  his  loins,  and  it  passed  to  his  heart,  and 
he  died  ?  "  "  He  is  guilty."  "  His  intention  was  to  smite  an 
adult,  and  there  was  sufficient  force  in  the  blow  to  cause  the 
death  of  the  adult,  and  it  passed  to  a  child,  and  he  died  ?  "  "  He 
is  guilty."  R.  Simon  said,  "  even  if  his  intention  be  to  kill  this 
one,  and  he  killed  that  one,  he  is  free." 

3.  "  A  murderer,  who  is  mingled  with  others  ?  "  "  All  are 
to  be  freed."  R.  Judah  said,  "  they  are  to  be  collected  in  a 
prison."  "  Several  condemned  to  (different)  deaths  are  pro- 
miscuously mingled?  "  They  are  all  to  be  adjudged  the  light- 
est punishment."  "  Those  condemned  to  stoning  with  those 
condemned  to  burning?"  R.  Simon  said,  "they  are  to  be 
condemned  to  stoning,  because  burning  is  more  grievous,"  but 
the  Sages  say,  "  they  are  to  be  condemned  to  burning,  because 
stoning  is  more  grievous."  To  them  replied  R.  Simon,  "  if 
burning  were  not  more  grievous,  it  would  not  have  been  as- 
signed to  the  daughter  of  a  priest  who  was  immoral."  They 
replied  to  him,  "  if  stoning  were  not  more  grievous,  it  would 
not  have  been  assigned  to  the  blasphemer,  and  the  idolater." 
"  Those  condemned  to  beheading,  mingled  with  those  con- 
demned to  strangling?  "  R.  Simon  said,  "they  are  to  be  put 
to  death  with  the  sword,"  but  the  Sages  say,  "  with  strangling." 

4.  "  He  who  is  found  guilty  of  two  deaths  by  the  judges?  " 
"  He  is  condemned  to  the  more  grievous  punishment."  "  He 
committed  a  transgression,  which  made  him  deserve  two 
deaths?  "  "  He  is  condemned  to  the  more  grievous."  R.  Jose 
said,  "  he  is  condemned  for  the  first  deed  which  he  committed." 

5.  "  He  who  is  flogged  once  and  again?  "  "  The  judges  com- 


THE  SANHEDRIN  181 

mit  him  to  prison,  and  they  give  him  barley  to  eat  till  his  belly 
bursts."  "  He  who  killed  a  person  without  witnesses  ?  "  "  They 
commit  him  to  prison,  and  they  give  him  to  eat  the  bread  of  ad- 
versity, and  the  water  of  affliction."  1 

6.  "  A  thief  who  stole  a  sacred  vessel,  and  he  who  cursed 
in  necromancy,  and  the  paramour  of  an  Aramaean?"  "The 
avengers  may  at  once  fall  upon  him."  "  The  priest  who  served 
in  legal  uncleanness?  "  "  His  brother  priests  have  no  need  to 
bring  him  to  the  tribunal,  but  the  young  priests  drag  him  out- 
side of  the  court,  and  dash  out  his  brains  with  fagots  of 
wood."  "  A  stranger  who  served  in  the  sanctuary  ? ''  R.  Akiba 
said,  he  is  to  be  killed  "  with  strangling,"  but  the  Sages  say, 
"  by  the  visitation  of  heaven." 

CHAPTER  X 

i.  All  Israel  have  a  portion  in  the  world  to  come,  as  is  said, 
"  Thy  people  also  shall  be  all  righteous,"  *  etc.  And  these  are 
they  who  have  no  portion  in  the  world  to  come :  he  who  says 
there  is  no  resurrection  of  the  dead  in  the  law,  and  that  there  is 
no  revealed  law  from  heaven,  and  the  Epicurean.  R.  Akiba 
said,  "  even  he  who  reads  in  forbidden  2  books,  and  he  who 
mutters  over  a  wound  "  ;  and  he  said,  "  I  will  put  none  of 
these  diseases  upon  thee,  which  I  have  brought  upon  the 
Egyptians :  for  I  am  the  Lord  that  healeth  thee."  3  Aba  Shaul 
said,  "  even  to  meditate  the  NAME  4  in  its  letters." 

2.  Three  kings  and  four  ordinary  persons  have  no  portion 
in  the  world  to  come.  Three  kings,  Jeroboam,  Ahab,  and 
Manasseh.  R.  Judah  said,  "  Manasseh  had  a  portion  in  the 
world  to  come,"  as  is  said,  "  And  prayed  unto  him,  and  he  was 
entreated  of  him,  and  heard  his  supplication,  and  brought  him 
again  to  Jerusalem  into  his  kingdom."  5  The  Sages  said  to 
him,  "  He  brought  him  back  to  his  kingdom,  but  He  did  not 
bring  him  back  to  life  in  the  world  to  come."  Four  ordinary 
persons,  Balaam,  and  Doeg,  and  Ahitophel,  and  Gehazi,  have 
no  portion  in  the  world  to  come. 

3.  The  generation  of  the  deluge  has  no  portion  in  the  world 

1  Isa.  xxx.   20.  *  I.e.,    to   meditate   with   the   intention 

1  Isa.  lx.  21.  to  mutter  JEHOVAH  over  a  wound. 

*  Literally,  outside.  B  2  Chron.  xxxiii.  13. 

*  Exod.  xv.  26. 


!82  THE  TALMUD 

to  come,  and  they  stand  not  in  judgment,  as  is  said,  "  My 
Spirit  shall  not  always  strive  with  man."  6  (They  have)  neither 
judgment  nor  spirit.     The  generation  of  the  dispersion  has 
no  portion  in  the  world  to  come,  as  is  said,  "  So  the  Lord 
scattered  them  abroad  from  thence  upon  the  face  of  all  the 
earth."  7     And  the  Lord  scattered  them  in  this  world,  and 
from  thence  the  Lord  scattered  them  in  the  world  to  come. 
The  men  of  Sodom  have  no  portion  in  the  world  to  come,  as 
is  said,  "  But  the  men  of  Sodom  were  wicked  and  sinners  be- 
fore the  Lord  exceedingly,"  8  wicked  in  this  world,  and  sin- 
ners in  the  world  to  come.     But  they  will  stand  in  judgment. 
R.  Nehemiah  said;  "  neither  one  nor.  other  will  stand  in  judg- 
ment," as  is  said,  "  Therefore  the  ungodly  shall  not  stand  in 
the  judgment,  nor  sinners  in  the  congregation  of  the  righ't- 
eous." 9     "  Therefore  the   wicked  shall  not  stand   in   judg- 
ment ; "  this  is  the  generation  of  the  deluge :    "  Nor  sinners 
in  the  congregation  of  the  righteous ; "  these  are  the  men  of 
Sodom.    The  (Sages)  said  to  him,  "  they  do  not  stand  in  the 
congregation  of  the  righteous,  but  they  stand  in  the  congre- 
gation of  the  wicked."    The  spies  have  no  portion  in  the  world 
to  come,  as  is  said,  "  Even  those  men  that  did  bring  up  the 
evil   report  upon   the  land,  died  by   the   plague  before  the 
Lord."  10    And  they  died  in  this  world.     They  also  died  in 
the  plague  in  the  world  to  come.     "  The  generation  of  the 
wilderness  has  no  portion  in  the  world  to  come,  and  they  will 
not  stand  in  judgment,  as  is  said,  '  In  this  wilderness  they 
shall  be  consumed,  and  there  they  shall  die.'  " x    The  words 
of  R.  Akiba.    R.  Eliezer  said,  "  of  them  He  said,  '  Gather  my 
saints  together  unto  me,  those  that  have  made  a  covenant 
with  me  by  sacrifice.'  " 2    "  The  congregation  of  Korah  will 
not  come  up,  as  is  said,  '  And  the  earth  closed  upon  them  ' 3 
in  this  world.     '  And  they  perished  from  among  the  congre- 
gation '  in  the  world  to  come."    The  words  of  R.  Akiba.    R. 
Eliezer  said,  "  of  them  he  said,  '  The  Lord  killeth  and  maketh 
alive ;  he  bringeth  down  to  the  grave  and  bringeth  up.' ' 
"  The  ten  tribes  will  not  return,  as  is  said,  '  And  cast  them  into 
another  land,  as  it  is  this  day  ' ; 5  as  the  day  departs  and  does 

•  Gen.  vi.  3.  '  Num.  xiv.  35. 
»  Gen.  xi.  8.  *  P»-  '■  5- 

•  Gen.  xiii.   13.  '  Num.   xvi.  33. 

•  Ps.  i.  5.  *  1  Sam.  11.  6. 

10  Num.  xiv.  37.  •  Deut.   xxix.  28. 


THE  SANHEDRIN  183 

not  return,  so  they  depart  and  do  not  return."  The  words  of 
R.  Akiba.  R.  Eliezer  said,  "  as  the  day  darkens  and  brightens, 
so  will  it  be  with  the  ten  tribes;  as  it  was  dark  for  them,  sc 
will  it  be  bright  for  them." 

4.  The  men  of  a  city  withdrawn  to  idolatry  have  no  por- 
tion in  the  world  to  come,  as  is  said,  "  Certain  men,  the  chil- 
dren of  Belial,  are  gone  out  from  among  you  and  have  with- 
drawn the  inhabitants  of  their  city,"  6  and  they  are  not  to  be 
killed  till  the  withdrawers  be  from  the  city  itself  and  from 
the  tribe  itself,  and  till  it  withdraw  the  majority,  and  till  the 
withdrawers  be  men.  If  the  withdrawers  be  women,  or  chil- 
dren, or  the  minority  be  withdrawn,  or  the  withdrawers  be 
outside  it,  they  are  to  be  treated  singly,  and  they  need  two 
witnesses,  and  a  warning  to  each  one  of  them.  It  is  more 
grievous  for  individuals  than  for  the  multitude,  because  in- 
dividuals must  be  stoned,  though  for  that  reason  their  money 
is  safe  for  their  heirs ;  but  the  multitude  are  cut  off  with  the 
sword,  and  for  that  reason  their  money  is  lost. 

5.  "  Thou  shalt  surely  smite  the  inhabitants  of  that  city,"  7 
etc.  A  caravan  of  asses  or  camels  passing  from  place  to  place 
are  delivered,  as  is  said,  "  Destroying  it  utterly  and  all  that  is 
therein,"  etc.  From  thence  they  said,  "  the  property  of  the 
righteous  in  it  is  lost,  out  of  the  city  it  is  safe.  But  that  of  the 
wicked,  whether  inside  or  outside,  is  lost." 

6.  "  And  thou  shalt  gather  all  the  spoil  of  it  into  the  midst 
of  the  street  thereof." 8  If  it  have  no  street,  they  must  make 
a  street  for  it.  If  there  be  a  street  outside  of  it,  they  bring 
it  inside.  "  And  shalt  burn  with  fire  the  city  and  all  the  spoil 
thereof,"  its  spoil  but  not  the  spoil  of  heaven.  From  thence 
they  say,  the  holy  things  therein  are  to  be  redeemed,  and  the 
heave-offerings  suffered  to  decay.  The  second  tithes  and 
holy  writings  are  to  be  concealed.  "  Every  whit  for  the  Lord 
thy  God."  Said  R.  Simon,  "  The  Holy  One,  Blessed  be  He, 
said,  If  you  execute  judgment  on  the  withdrawn  city,  I  count 
it  for  you  as  though  you  brought  a  burnt-offering  wholly  be- 
fore me."  "  And  it  shall  be  a  heap  forever ;  it  shall  not  be 
built  again."  "  Thou  shalt  not  make  of  it  even  gardens  or 
parks."  The  words  of  R.  Jose,  the  Galilean.  R.  Akiba  said, 
"  it  shall  not  be  builded  again.    It  must  not  be  built  as  it  was 

8  Deut.  xiii.   13.  »  Deut.  xiii.   15.  •  Deut.  xiii.  16. 


1 84  THE  TALMUD 

before,  but  it  may  be  made  (into)  gardens  and  parks."  "  And 
there  shall  cleave  naught  of  the  cursed  thing  to  thine  hand."  9 
Whilst  the  wicked  are  in  the  world,  wrath  is  in  the  world. 
When  the  wicked  are  destroyed  from  the  world,  wrath  retires 
from  the  world. 

CHAPTER  XI 

i.  These  are  to  be  strangled — he  who  beats  his  father  or 
his  mother,  and  he  who  steals  a  soul  from  Israel,  and  an 
"  elder "  who  is  rebellious  against  the  judges,  and  a  false 
prophet,  and  he  who  prophesies  in  the  name  of  idolatry,  and 
false  witnesses  proved  to  be  perjured  against  a  priest's  daugh- 
ter and  her  paramour.  He  who  beats  father  or  mother  is  not 
guilty  till  he  make  a  bruise  in  them.  It  is  more  grievous  to 
curse  them  than  to  beat  them.  Because  if  he  cursed  them 
after  their  death,  he  is  guilty ;  but  if  he  beat  them  after  their 
death,  he  is  free.  He  who  stole  a  soul  from  Israel  is  not  guilty 
till  he  bring  him  on  his  property.  R.  Judah  said,  "  till  he 
bring  him  on  his  property  and  obtain  service  by  him,"  as  is 
said,  "  And  maketh  merchandise  of  him,  or  selleth  him."  1 
"  If  he  steal  his  own  son  ? "  R.  Ishmael,  the  son  of  R. 
Jochanan,  the  son  of  Beroka,  pronounces  him  "  guilty,"  but 
the  Sages  pronounce  him  "  free."  "  If  he  stole  one,  half  a 
servant  and  half  free?"  R.  Judah  pronounces  him  "  guilty," 
but  the  Sages  pronounce  him  "  free." 

2.  The  elder  rebellious  against  the  decision  of  the  judges? 
as  it  is  said,  "  If  there  arise  a  matter  too  hard  for  thee  in 
judgment,"  2  etc.  There  were  three  places  of  judgment.  One 
place  was  by  the  door  of  the  Mountain  of  the  House ;  and 
one  was  by  the  door  of  the  court ;  and  one  was  in  the  cham- 
ber of  hewn  stone.  The  witnesses  against  the  rebellious  elder 
came  to  the  one  by  the  door  of  the  Mountain  of  the  House, 
and  each  one  said,  "  so  I  expounded,  and  so  my  companions 
expounded ;  so  I  taught,  and  so  my  companions  taught."  If 
the  judges  listened  to  them,  they  told  them:  but  if  not,  they 
went  to  those  at  the  door  of  the  court,  and  each  one  said, 
"  so  I  expounded,  and  so  my  companions  expounded ;  so  I 
taught,  and  so  my  companions  taught."  If  they  listened  to 
them,  they  told  them ;  but  if  not,  both  parties  went  to  the  su- 

•  Deut.  xiii.   17.  1  Deut.  xxiv.  7.  *  Deut.  xvii.  8. 


THE   SANHEDRIN  185 

preme  court  in  the  chamber  of  hewn  stone,  because  from  it 
the  Law  proceeded  forth  to  all  Israel,  as  is  said,  "  Of  that 
place  which  the  Lord  shall  choose."  3  "  If  the  rebellious  elder 
returned  to  his  city,  and  taught  as  before?"  "He  is  free." 
"But  if  he  decided  to  practise  false  teaching?"  "He  is 
guilty,"  as  is  said,  "  And  the  man  that  will  do  presumptu- 
ously." 4  He  is  not  guilty  till  he  decide  to  practise  his  false 
teaching.  A  disciple  who  decided  to  practise  false  teaching  is 
free.  It  follows  that  what  is  a  grave  offence  in  the  one  is  a 
light  offence  in  the  other. 

3.  The  burden  in  the  words  of  the  scribes  is  greater  than 
the  burden  in  the  words  of  the  law.  He  who  said,  "  There  are 
no  phylacteries,  so  as  to  transgress  the  words  of  the  law  ?  " 
"  He  is  free."  He  who  said,  "  There  are  five  frontlets,  so  as 
to  add  to  the  words  of  the  scribes  ?  "    "  He  is  guilty." 

4.  "  The  judges  do  not  put  such  an  offender  to  death  in 
the  tribunal  of  his  city,  nor  in  the  tribunal  of  Jabneh,5  but 
they  bring  him  up  to  the  supreme  court  in  Jerusalem,  and 
they  guard  him  till  a  holiday ;  and  they  put  him  to  death  on 
a  holiday,  as  is  said,  "  And  all  the  people  shall  hear  and  fear, 
and  do  no  more  presumptuously."  6  The  words  of  R.  Abika. 
R.  Judah  said,  "  they  do  not  cause  him  anguish  in  delaying  his 
judgment,  but  they  execute  him  off-hand."  And  they  write 
and  send  messengers  to  all  places,  "  Such  a  man,  the  son  of 
such  a  man,  is  condemned  to  death  by  the  tribunal." 

5.  A  false  prophet,  who  prophesied  what  he  did  not  hear, 
and  what  was  not  told  to  him,  is  put  to  death  by  the  hands  of 
man.  But  he  who  suppressed  his  prophecy,  and  he  who  added 
to  the  words  of  a  prophet,  and  a  prophet  who  transgressed  his 
own  words,  is  put  to  death  by  the  visitation  of  heaven,  as  is 
said,  "  I  will  require  it  of  him."  7 

6.  And  he  who  prophesied  in  the  name  of  idolatry  and 
said,  "  so  the  idol  said,"  even  though  its  decision  was  exactly 
to  pronounce  unclean  the  unclean,  and  to  pronounce  cleansed 
the  clean,  is  to  be  strangled.  And  so  also  the  false  witnesses 
against  a  priest's  daughter.  Because  all  false  witnesses  are 
condemned  to  the  same  death  which  they  had  intended  (for 
the  accused),  except  false  witnesses  against  the  daughter  of  a 
priest,  and  they  are  to  be  strangled. 

•  Deut.  xvii.   10.  *  Deut.  xvii.  12.  8  Now  called   Yebfi2 

•  Deut.  xvii.  13.  T  Deut.  xviii.  19. 


ON   IDOLATRY1 

Dealings  with  Idolaters— Idolatrous  Feasts— Things  Not  to  be  Sold  to 
Idolaters— Labor  with  Idolaters— The  Letting  Out  of  Houses  and 
Fields — Precautions — Things  Forbidden  and  Things  Allowed— Idols 
and  Fragments  of  Idols — Hills  and  Groves — Houses  Joined  to  an 
Idol  Temple  —  Idolatrous  Trees— Image  of  Mercury— Annulling 
Idolatry— Pagan  Argument  for  Idolatry — Answer— Treading — Press- 
ing— Baking — Wine  of  Libation — Culinary  Utensils. 

CHAPTER   I 

1.  Three  days  before  the  feasts  of  the  idolaters  it  is  for- 
bidden to  deal  with  them,  to  lend  articles  to  them,  or  to  take 
a  loan  of  articles  from  them  ;  to  make  a  loan  of  money  to  them, 
or  to  borrow  money  from  them  ;  to  repay  them,  or  to  take  pay- 
ment from  them.  Rabbi  Judah  said,  "  it  is  allowed  to  take 
payment  from  them,  since  it  is  unsatisfactory  to  the  idolater." 
The  (Sages)  answered  him,  "  though  it  is  unpleasant  to  him 
now,  he  rejoices  afterward." 

2.  R.  Ishmael  said,  "  three  days  before  and  three  days  after 
their  feasts  it  is  forbidden."  But  the  Sages  say,  "  before  their 
feasts  it  is  forbidden,  after  their  feasts  it  is  allowed." 

3.  "  And  these  are  the  feasts  of  the  idolaters — the  Kalends, 
and  the  Saturnalia,  and  the  Quartesima,  and  the  coronation 
day  of  their  kings,  and  the  day  of  their  birth,  and  the  day  of 
their  death."  The  words  of  R.  Meier.  But  the  Sages  say, 
"  every  death  anniversary  in  which  there  is  burning  of  in- 
cense,2 there  is  in  it  the  worship  of  idols.  But  if  there  be  no 
burning  of  incense  there  is  no  worship  of  idols."  "  The  day 
of  shaving  his  beard  and  cutting  his  hair,  the  day  of  his  dis- 
embarking from  the  sea,  and  the  day  of  his  release  from  prison, 
and  the  day  when  the  heathen  makes  a  feast  for  his  son  ?  " 
".It  is  not  forbidden  to  deal  with  them  save  on  this  day  of  his 
feast,  and  with  this  man  who  keeps  the  feast  only." 

1  Literally,  strange  worship.     It  chiefly  means    the    worship    of    the    stars    and 
other  heavenly  bodies.  *  Jer.  xxxiv.  5. 

186 


IDOLATRY  187 

4.  "  The  city  in  which  there  exists  idolatry  outside  the 
city?  "  "  It  is  allowed  to  deal  with  the  idolaters."  "  If  the 
idolatry  be  outside?"  "Inside  it  is  allowed."  "How  is  it 
with  going  there  ?  "  "  When  the  road  directly  leads  to  the 
place  itself,  it  is  forbidden ;  but  if  it  be  possible  to  go  by  it  to 
another  place,  it  is  allowed." 

5.  "  If  in  the  city  in  which  there  exists  idolatry  there  be 
shops,  some  decorated  with  idolatrous  crowns,  and  some  with- 
out decoration  ?  "  This  was  the  case  in  Bethshan ;  and  the 
Sages  say,  "  the  decorated  ones  are  forbidden  for  dealing,  and 
those  not  decorated  are  allowed." 

6.  These  things  are  forbidden  to  be  sold  to  idolaters — fir- 
cones, and  the  best  figs,  with  their  clusters,  and  incense,  and 
the  white  cock.  R.  Judah  said,  "  it  is  allowable  to  sell  a  white 
cock  among  many  others.  But  when  a  man  has  only  one,  he 
must  cut  its  claw  before  he  sell  it,  since  the  heathen  do  not 
offer  that  which  is  blemished  in  idol  worship."  And  all  other 
things  for  ordinary  uses  are  allowed — but  if  they  be  declared 
to  be  for  idolatry,  they  are  forbidden.  R.  Meier  said,  "  even 
the  fine  dates,  and  the  date  sap,3  and  the  Jericho  dates,  are  for- 
bidden for  sale  to  idolaters." 

7.  Where  they  are  accustomed  to  sell  small  cattle  to 
idolaters,  they  may  sell  them.  Where  they  are  unaccustomed 
to  sell  them,  they  must  not  sell  them.  And  everywhere  they 
must  not  sell  to  them  the  large  cattle,  calves,  ass  foals,  un- 
blemished or  blemished.  R.  Judah  allowed  the  broken-boned ; 
and  Benbethira  allowed  even  horses. 

8.  Men  must  not  sell  to  them  bears  or  lions,  or  anything 
in  which  there  is  peril  to  the  multitude.  They  must  not  build 
with  them  royal  halls,4  judgment-seats,  and  stadiums,6  and 
bemas.6  But  men  may  buiid  with  them  altars  and  baths. 
When  they  reach  to  the  arching  in  which  they  place  their  idol, 
it  is  forbidden  to  build  farther. 

9.  And  Israelites  must  not  make  decorations  for  idols,  neck- 
laces, and  nose-rings,  and  rings.  R.  Eleazar  said,  "  for  pay  it 
is  allowed."  Men  must  not  sell  to  them  what  is  fastened  to 
the  ground:    But  one  may  sell  it  after  it  is  cut  down.    R.  Judah 

•  Or  sugar-cane.  e  Where  harangues  were  delivered  in- 

4  For  executions.  volving  life  and  death. 

■  For  races. 


188  THE  TALMUD 

said,  "  one  may  sell  it  to  a  heathen  on  condition  that  he  cuts 
it  down." 

io.  "  Men  must  not  let  to  them  buildings  7  in  the  Land  oi 
Israel,  and  it  is  needless  to  say  fields.  But  in  Syria  they  may 
let  to  them  buildings,  but  not  fields.  But  out  of  the  Land 
they  may  sell  to  them  buildings,  and  may  rent  to  them  fields." 
The  words  of  R.  Meier.  R.  Jose  said,  "  in  the  Land  of  Israel 
men  may  let  to  them  buildings,  but  not  fields.  But  in  Syria 
they  may  sell  buildings  and  rent  fields  to  them,  and  out  of  the 
Land  they  may  sell  both."  However,  where  they  said  to  let, 
they  did  not  say  a  dwelling-house ;  since  a  heathen  can  bring 
inside  of  it  an  idol,  as  it  is  said,  "  Thou  shalt  not  bring  in 
abomination  into  thy  house."  8  And  everywhere  a  man  must 
not  hire  to  a  heathen  his  bath,  because  it  is  called  by  his 
name. 

CHAPTER    II 

1.  Israelites  must  not  put  cattle  in  the  stables  of  idolaters, 
because  of  their  evil  habits.  And  a  woman  must  not  be  alone 
with  them,  because  of  their  evil  habits.  And  no  man  should 
be  alone  with  them,  because  they  are  apt  to  shed  blood. 

2.  A  daughter  of  Israel  must  not  attend  an  idolatrous 
woman,  because  she  helps  the  birth  of  a  child  for  idolatry. 
But  an  idolatress  may  attend  a  daughter  of  Israel.  A  daugh- 
ter of  Israel  must  not  suckle  a  child  of  an  adolatress ;  but  an 
idolatress  may  suckle  a  child  of  a  daughter  of  Israel,  under  her 
observation. 

3.  "  Israelites  may  take  from  them  medicine  to  cure  prop- 
erty ;  but  not  to  cure  persons.  And  they  are  not  to  be  shaved 
by  them  anywhere."  The  words  of  R.  Meier.  But  the  Sages 
say,  "  under  public  observation  it  is  allowed,  but  not  entirely 
alone." 

4.  These  things  of  the  idolaters  are  forbidden,  and  every 
use  of  them  is  strictly  forbidden ;  wine,  and  vinegar  of  the 
heathen  which  was  at  first  wine,  and  Hadrian's  mixture  *  with 
its  fragments,  and  hides  of  animals  with  their  hearts  2  (torrt 

7  Nor  graves.  water  so  that  it  had  a  taste  of  wine,  and 

8  Deut.  vii.  26.  the    mud    settled    at    the    bottom    of   the 
1  Hadrian's  mixture  was  balls  of  clay        vessel. 

saturated  with   wine  and  taken  on  mill-  2  The   heart   torn    out    of   the     animal 

tary    expeditions.      When     the    soldiers        when   alive    to   be   offered   in   idolatrous 
wished   to   drink,    they   soaked   them    in        worship. 


IDOLATRY  189 

out).  Rabbi  Simon,  the  son  of  Gamaliel,  said,  "when  the 
rent  is  round,  it  is  forbidden,  when  lengthwise,  it  is  allowed." 
"  The  flesh  brought  in  for  idolatry  is  allowed ;  but  that  which 
is  brought  out  is  forbidden,  because  it  is  the  sacrifice  for  the 
dead."  The  words  of  R.  Akiba.  It  is  forbidden  to  do  busi- 
ness with  those  who  go  to  worship  the  Penates ;  but  with 
those  who  return  from  them  it  is  allowed.  "  The  skin-bottles 
of  the  idolaters  and  their  jugs  into  which  Jewish  wine  is 
poured,  are  forbidden,  and  every  use  of  them  is  strictly  for- 
bidden." The  words  of  R.  Meier.  But  the  Sages  say,  "  every 
use  of  them  is  not  forbidden."  "  Grape-stones  and  grape- 
skins  of  the  idolaters  are  forbidden,  and  every  use  of  them 
is  strictly  forbidden."  The  words  of  R.  Meier.  But  the  Sages 
say,  "  when  moist,  they  are  forbidden ;  but  when  dry,  they 
are  allowed."  "  Fish-brine  and  the  cheese  from  Bethuniki,3 
a  village  of  the  idolaters,  are  forbidden,  and  every  use  of  them 
strictly  forbidden."  The  words  of  R.  Meier.  But  the  Sages 
say,  "  every  use  of  them  is  not  forbidden."  R.  Judah  related, 
that  R.  Ishmael  asked  R.  Joshua,  as  they  were  journeying 
along  the  road — he  said  to  him,  "  why  do  they  forbid  the 
cheese  of  idolaters  ?  "  He  replied  to  him,  "  because  they  cause 
it  to  ferment  with  the  stomach  of  a  carcass."  R.  Ishmael  said 
to  him,  "  and  is  not  the  stomach  of  a  burnt-offering  of  more 
importance  than  the  stomach  of  a  carcass,"  and  it  was  said, 
"  the  priest  who  was  so  minded  supped  the  milk  that  was  in 
it,"  but  the  Sages  did  not  agree  with  him,  and  they  said,  "  the 
priests  do  not  use  it,  and  they  are  not  guilty."  He  changed 
the  conversation,  and  said  to  him,  "  because  they  ferment  it 
with  the  stomach  of  a  calf  (devoted)  to  idolatry."  He  said 
to  him,  "  if  so,  why  do  they  not  forbid  it  for  every  use?  "  He 
turned  to  another  subject,  and  said  to  him,  "  brother  Ishmael, 
how  do  you  read,  '  For  thy  love  is  better  than  wine,'4  or  '  For 
thy  love  is  good'?"  He  replied  to  him,  "For  thy  love  is 
good."  He  said  to  him,  "  it  is  not  so,  since  the  next  verse  ex- 
plains it,  '  Because  of  the  savor  of  thy  good  ointments.' ' 
5.  These  things  of  the  idolaters  are  forbidden,  but  every 

*  A  village  where  calves  were  offered  whether  the  friendship  sprang  from  the 
in  idolatry.  Consequently  the  rennet  wine  or  not,  and  his  conclusion  is  that 
was  forbidden,  and  the  cheese  made  as  the  savor  is  connected  with  the  oil, 
from  their  rennet  was  also  forbidden.  so  is  the  friendship  with  the  wine,  and 

*  Sol.    Song,    i.    2.     The    question    is,  so  is  the  cheese  connected  with  idolatry. 


I9o  THE  TALMUD 

use  of  them  is  not  strictly  forbidden;  milk  which  a  heathen 
milked,  and  an  Israelite  did  not  see  it.  "  Their  bread  and 
oil?"  "Rabbi  and  his  colleagues  allowed  oil."  But  the 
cookery,  and  the  gravy  into  which  they  are  wont  to  put  wine 
and  vinegar,  and  shred  thunny  fish,  and  the  sauce  in  which 
the  fish  chalbith  is  not  swimming,  and  the  herring,  and  the 
essence  of  assafcetida,  and  spiced  salt,  are  forbidden ;  but  every 
use  of  them  is  not  strictly  forbidden. 

6.  These  things  are  allowed  for  eating — milk  which  an 
idolater  milked,  and  an  Israelite  saw,  and  honey  and  honey- 
comb, even  if  they  are  dropping,  as  they  do  not  contain  the 
effect  of  liquor,5  and  gravy  into  which  they  are  not  wont  to  put 
wine  and  vinegar,  and  shred  thunny  fish,  and  sauce  in  which 
there  is  the  fish  chalbith,  and  the  leaf  of  the  assafcetida,  and 
olives  crushed  into  round  cakes.  R.  Jose  said,  "  the  kernels 
detached  from  the  olives  are  forbidden."  The  locusts  which 
they  bring  from  their  baskets6  are  forbidden;  but  those 
brought  from  their  magazines  are  allowed.  And  even  so  is 
the  decision  for  their  heave-offerings. 

CHAPTER  III 

i.  "  All  images  are  forbidden,  because  they  are  worshipped 
once  a  year."  The  words  of  R.  Meier.  But  the  Sages  say, 
"  only  those  are  forbidden  which  have  in  their  hand  a  staff,  or 
bird,  or  ball."  R.  Simon,  the  son  of  Gamaliel,  said,  "  all  im- 
ages which  have  in  their  hand  anything  whatever." 

2.  "  If  one  find  the  broken  pieces  of  images?  "  "  They  are 
allowed  (for  useful  purposes)."  "  If  one  find  the  figure  of  a 
hand,  or  the  figure  of  a  foot?"  "They  are  forbidden,  be- 
cause such  as  they  are  worshipped." 

3.  "  (If  one  find)  vessels  on  which  is  the  form  of  the  sun- 
disk,  the  form  of  the  moon,  the  form  of  a  dragon  ?  "  "  They 
are  to  be  carried  into  the  Salt  Sea."  *  R.  Simon,  the  son  of 
Gamaliel,  said,  "  when  such  forms  are  on  precious  (vessels) 
they  are  forbidden,  when  they  are  on  insignificant  (ones)  they 
are  allowed." 

B  I.e.,  for  legal  defilement.  *  The  Salt  Sea  generally  means  in  the 

•  The   locusts   might   be   mixed   in   the  Talmud  the  Dead  Sea.     It  is  now  called 

basket  with  wine  or  liquor,  which  would  by  the  Arabs  "  Bahr-Lut,"  i.e.,  the  Sea 

cause  legal  defilement.  of  Lot. 


IDOLATRY 


191 


4.  R.  Jose  said,  "  one  must  grind  the  image  to  powder  and 
scatter  it  to  the  wind,  or  cast  it  into  the  sea."  The  Sages  said 
to  him,  "  then  it  will  make  dung,"  and  it  is  said,  "  And  there 
shall  not  cleave  to  thy  hand  aught  of  the  accursed  thing."  2 

5.  Proclus,  the  son  of  a  philosopher,  asked  R.  Gamaliel, 
in  Acho,3  as  he  was  bathing  in  the  bath  of  Venus,  and  said 
to  him,  "  it  is  written  in  thy  law,  '  and  there  shall  not  cleave 
to  thy  hand  aught  of  the  accursed  thing  ' ;  why  dost  thou  bathe 
in  the  bath  of  Venus  ?  "  He  said  to  him,  "  men  do  not  give 
replies  in  the  bath  " ;  and  when  he  came  out  he  said  to  him, 
"  I  came  not  within  its  district ;  it  came  into  my  district." 
They  did  not  say,  "  let  us  make  a  bath  to  the  honor  of  Venus, 
but  they  said,  let  us  make  Venus  an  honor  to  the  bath."  An- 
other thing:  "if  they  gave  thee  money  wouldst  thou  enter 
naked  before  thy  idol,  or  wouldst  thou  do  aught  disgraceful  in 
its  presence?  yet  if  it  stands  on  a  canal  everyone  dishonors 
it."  It  is  not  said,  save  for  their  heathen  gods,  "  that  which 
is  customary  from  its  being  a  god,  is  forbidden,  that  which 
is  not  customary  from  its  being  a  god,  is  allowed." 

6.  Though  idolaters  worship  the  mountains  and  the  hills, 
the  mountains  and- the  hills  are  allowed,  but  what  is  upon 
them  is  forbidden ;  as  is  said,  "  Thou  shalt  not  covet  the  sil- 
ver and  the  gold  upon  them  to  take  them."  *  R.  Jose,  the 
Galilean,  said,  "  their  gods  of  the  mountains,  but  not  the 
mountains  their  gods ;  their  gods  of  the  hills,  but  not  the  hills 
their  gods."  "  But  why  are  the  groves  forbidden  ?  "  "  Be-; 
cause  they  are  prepared  by  man's  hands,  and  every  object  of 
idolatry  which  is  prepared  by  man's  hands  is  forbidden."  Said 
R.  Akiba,  "  I  will  consider  and  decide  before  thee ;  every  place 
in  which  you  find  a  high  mountain,  and  an  elevated  hill,  and 
a  flourishing  tree,  know  that  there  is  idolatry." 

7.  "  He  who  had  a  house  joined  to  an  idol,  and  it  fell 
down?"  "It  is  forbidden  to  rebuild  it."  "What  shall  he 
do  ?  "  "  He  must  first  reduce  the  size  of  the  house  by  four 
cubits,  and  then  rebuild  it."  "  If  the  house  be  in  common 
between  him  and  the  idol  ?  "  "  It  is  decided  to  leave  the  four 
cubits  unoccupied,  as  its  stones,  wood,  and  dust  cause  defile- 
ment like  a  worm,  '  Thou  shalt  utterly  detest  it.'  "  6 

8  Deut.  xiii.  17.  *  Deut.   vii.  25. 

»  The  modern  Akka  (Acre).  •  Deut.  vii.  26. 


192 


THE  TALMUD 


8.  There  are  three  sorts  of  buildings.  The  house  originally 
built  for  idolatry  is  forbidden.  "  If  the  idolater  whitewashed, 
and  painted,  and  repaired  it  for  the  idol?"  "He  must  take 
down  his  repairs."  "  If  he  brought  in  and  afterward  took  out 
the  idol?"    "  It  is  allowed." 

9.  There  are  three  sorts  of  stones.  The  stone  originally 
hewn  for  a  pedestal  to  the  idol  is  forbidden.  "  If  the  idolater 
whitewashed,  and  painted,  and  repaired  it  to  honor  an  idol  ?  " 
"  He  must  take  down  his  repairs."  "  If  he  placed  his  idol  upon 
it,  and  afterward  took  it  away  ?  "    "  It  is  allowed." 

10.  There  are  three  sorts  of  groves.  The  tree  originally 
planted  to  honor  an  idol  is  forbidden.  "  If  the  idolater  cut 
it,  and  hewed  it,  and  made  changes  to  honor  an  idol?  "  "  He 
must  take  down  his  changes."  "  If  he  placed  an  idol  beneath 
it  and  abused  it  ?  "    "  It  is  allowed." 

11.  "  What  is  a  grove?  "  "  That  in  which  there  is  an  idol." 
R.  Simon  said,  "  everything  that  is  worshipped,  as  it  hap- 
pened in  Zidon  at  the  tree  where  they  worshipped,  and  they 
found  beneath  it  a  heap.  Said  R.  Simon  to  them,  '  examine 
this  heap.'  And  they  examined  it  and  found  in  it  an  image. 
He  said  to  them,  '  as  the  object  of  service  is  the  image,  we  shall 
allow  the  tree  to  you.'  " 

12.  One  must  not  sit  in  the  shadow  of  an  idolatrous  grove, 
and  though  he  sit,  he  is  legally  clean.  And  one  must  not  pass 
underneath  it ;  even  if  one  pass  he  is  defiled.  "  If  it  occupy  the 
public  thoroughfare  and  one  pass  beneath  it?  "  "  He  is  clean." 

13.  One  may  sow  underneath  it  vegetables  in  winter,  but 
not  in  summer.  But  lettuce  6  must  not  be  sown  either  in  sum- 
mer or  winter.  R.  Jose  said,  "  not  even  vegetables  in  winter, 
since  the  leaves  would  fall  upon  them  and  serve  them  for 
dung." 

14.  "Has  one  taken  wood  from  it?'"  "Its  wood  is  for- 
bidden for  every  use."  "  Has  one  heated  an  oven  with  it?" 
"  If  the  oven  be  new  it  must  be  broken  down,  and  if  old  it 
must  be  cooled  down."  "  Has  one  baked  bread  in  it?  "  "  The 
use  of  the  bread  is  forbidden."  "  Are  the  loaves  mixed  with 
other  loaves,  and  these  again  with  others?  "  "  The  use  of  all 
the  loaves  is  forbidden."     R.  Eliezer  said,  "  its  value  is  to  be 

•  Lest  the   lettuce   might   derive   profit  from  the  shade  of  the  idolatrous  grove. 


IDOLATRY  193 

cast  into  the  Salt  Sea."  The  Sages  replied  to  him,  "  there  is 
no  redemption  for  idolatry."  "  Has  one  made  out  of  such  a 
tree  a  weaver's  shuttle  ?  "  "  Its  use  is  forbidden."  "  Has  one 
woven  a  garment  with  it  ?  "  "  The  use  of  the  garment  is  for- 
bidden." "  Is  the  garment  mixed  with  other  garments,  and 
these  again  with  others  ? "  "  The  use  of  all  the  garments  is 
forbidden."  Rabbi  Eleazar  said,  "  its  value  is  to  be  cast  into 
the  Salt  Sea."  The  Sages  replied  to  him,  "  there  is  no  re- 
demption for  idolatry." 

15.  "  How  is  the  tree  to  be  desecrated?  "  "  Has  the  idolater 
broken  off  dry  bark,  or  green  boughs ;  has  he  taken  from  it  a 
staff,  or  a  twig,  or  even  a  leaf — it  is  desecrated."  "  Has  he 
trimmed  it  for  the  sake  of  the  tree  ?  "  "  It  is  forbidden."  "  Has 
he  trimmed  it,  but  not  for  the  sake  of  the  tree  ?  "  "  It  is  al- 
lowed." 

CHAPTER  IV 

1.  Rabbi  Ishmael  said,  "  three  stones  1  beside  each  other  at 
the  side  of  the  image  of  Mercury  are  forbidden,  but  two  are 
allowed."  But  the  Sages  say,  "  when  they  are  within  his  view 
they  are  forbidden,  but  when  they  are  not  within  his  view  they 
are  allowed." 

2.  "  Has  one  found  money  on  his  head,  a  garment,  or  im- 
plements which  are  not  offerings  ?  "  "  They  are  allowed." 
Festoons  of  grapes,  wreaths  of  ears  of  corn,  and  wines,  and 
oils,  and  fine  flour,  and  everything  similar  offered  on  his  altar 
are  forbidden. 

3.  A  garden  or  a  bath  for  idolatry  is  permitted  for  use 
when  it  is  gratuitous.  But  neither  is  to  be  used  if  a  present 
for  the  worship  of  the  idol  be  expected.  If  it  be  in  partner- 
ship with  others  that  are  not  so  employed,  either  can  be 
used,  whether  it  be  with  the  expectation  of  a  present  or 
gratuitous.  The  idol  of  idolaters  is  at  once  forbidden,  but  the 
idol  of  Israel  is  not  forbidden  until  it  be  served. 

4.  An  idolater  may  desecrate  his  own  idol,  or  the  idol  of 
his  companion.  But  Israel  must  not  desecrate  the  idol  of  an 
idolater.     In  desecrating  the  idol  he  desecrates  what  apper- 

1  These    stones    must    be    arranged   as  of  being  an  idolatrous  offering.     If  the 

two  on  the  ground,  and  one  over  them,  stones    did    not    fulfil    these    conditions, 

and    not    more    than    four    ells    distant  an  Israelite  might  use  them  for  building 

from  the  image,  to  fulfil  the   conditions  purposes. 

13 


194 


THE  TALMUD 


tains  to  it.  "Has  he  desecrated  what  appertains  to  it?" 
"  What  appertains  to  it  is  allowed,  but  the  idol  itself  is  for- 
bidden." 

5.  "  How  is  it  to  be  desecrated?  "  "  He  cuts  off  the  lobe  of 
its  ear,  the  tip  of  its  nose,  the  end  of  its  finger — he  deforms 
even  though  he  does  not  diminish  it — it  is  desecrated."  "  He 
spits  before  it,  he  drags  it,  and  throws  dirt  upon  it  ?  "  "  It  is 
not  desecrated."  "  Has  he  sold  it  or  pledged  it  ?  "  Rabbi  says, 
"  it  is  desecrated."    But  the  Sages  say,  ."  it  is  not  desecrated." 

6.  The  idol,  the  service  of  which  is  abandoned  in  the  time 
of  peace,  is  allowed.  "  But  if  its  service  be  abandoned  in  time 
of  war?  "  "  It  is  forbidden."  2  The  royal  pedestals  3  are  for- 
bidden, because  they  are  erected  at  the  time  when  kings  are 
travelling. 

7.  The  elders  were  asked  in  Rome,  "  If  God  has  no  pleas- 
ure in  idolatry,  why  does  He  not  destroy  it?"  They  replied 
to  the  Romans,  "  If  the  idolaters  were  serving  a  thing  which 
was  not  necessary  to  the  world,  He  would  destroy  it,  but  they 
serve  the  sun-disk,  and  the  moon,  and  the  stars,  and  the  signs 
of  the  zodiac.  Shall  he  destroy  his  world  on  account  of  the 
fools  ?  "  They  replied  to  them,  "  If  so  He  can  destroy  the 
object  which  is  not  wanted  for  the  world,  and  leave  that  which 
the  world  wants."  They  replied  to  them,  "  even  we  should  be 
strengthening  the  hands  of  the  worshippers  of  such  objects; 
they  would  say,  there  is  a  proof  that  they  are  gods,  because 
they  are  not  destroyed." 

8.  One  may  buy  a  wine-press  pressed  by  an  idolater,  even 
though  he  take  grapes  with  his  hand  and  lay  them  on  the 
heap  of  grapes,  as  it  is  not  made  the  wine  of  idolatrous  liba- 
tion till,  it  runs  into  the  vat.  "  Has  it  run  into  the  vat  ?  " 
"  That  which  is  in  the  vat  is  forbidden,  but  the  remainder  is 
allowed."  One  may  tread  with  an  idolater  in  the  wine-press, 
but  one  must  not  gather  grapes  with  him.  One  must  not  tread 
or  gather  grapes  with  an  Israelite  who  works  in  a  state  of  de- 
filement. But  one  may  carry  with  him  empty  barrels  to  the 
press  and  bring  them  away  with  him  from  the  press.     One 

*  If    the    idol   be    disregarded    in    time  fusion  of  war,   there  was   no   proof  that 

of    peace,    the    heathen    have    ceased    to  they    would    not    worship    it    at    another 

esteem  it  as  a  god,  and  Israelites  might  time. 

use    it    for    some    purpose.      But    if    the  *  I.e.,    triumphal    arches    with    statues 

hcithen,    neglected    it    during    the    con-  upon  them. 


IDOLATRY  195 

must  not  knead  nor  prepare  with  the  baker  who  works  in  (a 
state  of)  legal  defilement,  but  one  may  carry  the  bread  with 
him  to  the  dealer  in  bread. 

9.  "  If  an  idolater  be  found  standing  by  the  side  of  a  wine 
vat,  and  if  he  have  any  loan  upon  it  ?  "  "  It  is  forbidden." 
"  If  he  have  no  loan  on  it  ?  "  "  It  is  allowed."  "  Has  he  fallen 
into  the  vat  and  come  out  again,  or  measured  it  with  a  cane  ; 
has  he  driven  away  a  hornet  with  a  cane ;  or  has  he  given  a 
slap  to  the  fermentation  on  the  top  of  the  barrel  ?  "  All  these 
things  once  happened,  and  the  (Sages)  decided,  "  Let  it  be 
sold."  But  R.  Simon  "  allowed  it."  He  took  the  barrel  and 
flung  it  in  a  rage  into  the  vat.  This  once  happened,  and  the 
Sages  allowed  it. 

10.  "  Has  one  made  the  wine  of  an  idolater  without  legal 
defilement,  and  left  it  in  his  possession  in  a  house  open  to 
public  concourse — in  a  city  in  which  there  are  idolaters  and 
Israelites  ?  "  "  It  is  allowed."  "  In  a  city  in  which  all  are 
idolaters  ?  "  "  It  is  forbidden  till  he  leave  a  watchman,  and 
it  is  not  needful  that  the  watchman  sit  and  watch.  Even 
though  he  goes  in  and  out  it  is  allowed."  R.  Simon,  the  son 
of  Eleazar,  said,  "  all  possession  of  wine  by  idolaters  is  alike.'* 
"  Has  one  made  the  wine  of  a  heathen  without  legal  defile- 
ment, and  left  it  in  his  possession,  and  the  idolater  afterward 
wrote  to  him,  I  have  received  from  you  the  money  for  the 
wine?  "  "  It  is  allowed."  "  But  if  the  Israelite  wish  to  with- 
draw it,  and  the  idolater  do  not  permit  him,  till  he  shall  give 
him  his  money  for  it  ? "  This  once  happened  in  Bethshan, 
and  the  Sages  "  forbade  it." 

CHAPTER  V 

I.  "  Has  an  idolater  hired  an  Israelite  to  make  with  him 
wine  of  idolatrous  libation  ?  "  "  His  wages  are  forbidden." 
"  But  if  he  hired  him  to  do  with  him  another  work,  even 
though  he  say  to  him,  '  carry  for  me  a  barrel  of  wine  of  liba- 
tion from  place  to  place?  '  "  "  His  wages  are  allowed."  "  Has 
one  hired  an  ass  to  bring  on  him  wine  of  idolatrous  libation  ?  " 
"  The  hire  is  not  allowed."  "  Has  one  hired  out  the  ass  for 
riding,  even  though  the  idolater  put  his  wine  flask  upon  him  ?  " 
"  The  hire  is  allowed." 


i96  THE  TALMUD 

2.  Wine  of  idolatrous  libation  which  fell  on  grapes  must 
be  cleansed  away,  and  they  are  allowed.  But  if  the  grapes 
be  crushed,  they  are  forbidden.  "  Has  the  idolatrous  wine 
fallen  on  figs  or  on  dates  ?  "  "  If  it  convey  to  them  a  taste, 
they  are  forbidden."  It  happened  once  with  Baithus,  son  of 
Zonan,  that  he  brought  dried  figs  in  a  boat,  and  a  barrel  of 
wine  of  idolatrous  libation  was  broken,  and  it  fell  upon  them, 
and  he  consulted  the  Sages  and  they  allowed  them.  This  is 
the  rule:  In  every  use  where  the  taste  is  conveyed,  it  is  for- 
bidden. But  where  in  its  use  no  taste  is  conveyed,  it  is  al- 
lowed.    It  is  like  vinegar  which  has  fallen  on  peas. 

3.  "  An  idolater  who  was  carrying  with  an  Israelite  pitchers 
of  wine  from  place  to  place?"  "If  it  be  certain  that  the 
idolater  is  watched,  it  is  allowed."  "  If  the  Israelite  let  him 
know  that  he  is  departing — if  there  be  time  to  bore,  to  close, 
and  to  seal  the  pitcher?"  R.  Simon,  son  of  Gamaliel,  said, 
"  it  is  not  allowed  if  there  be  time  to  open,  to  cork,  and  to 
seal  it  again."  "  And  an  Israelite  put  his  wine  into  a  carriage, 
or  into  a  boat,  and  he  has  gone  a  near  cut — he  entered  the 
city  and  washed?  "  "  It  is  allowed."  "  But  if  he  let  the  idolater 
know  that  he  is  departing,  if  there  be  time  to  bore,  and  cork, 
and  seal  it  again?"  R.  Simon,  son  of  Gamaliel,  said,  "it  is 
not  allowed  if  there  be  time  to  open  the  barrel  and  cork  and 
seal  it  again."  "  If  he  leave  the  idolater  in  the  wine-shop, 
even  though  he  go  in  and  out?"  "  It  is  allowed."  "  But  if 
he  let  the  idolater  know  that  he  departs,  if  there  be  time  to 
bore,  and  cork,  and  seal  it  again?"  R.  Simon  ben  Gamaliel 
said,  "  it  is  not  allowed  if  there  be  time  to  open,  and  to  cork, 
and  to  seal  it  again."  "  Did  he  dine  with  the  idolater  at  table, 
and  he  left  a  flask  on  the  table,  and  a  flask  on  the  sideboard, 
and  he  left  them  and  went  out?  "  "  That  one  which  is  on  the 
table  is  forbidden,  but  that  one  on  the  sideboard  is  allowed." 
"  But  if  he  said  to  him,  '  you  may  mix  and  drink  wine,  even 
that  one  on  the  sideboard  is  forbidden  ?  '"  1  Open  barrels  are 
forbidden,  also  sealed  ones,  when  there  is  time  to  open,  and 
cork,  and  seal  them  up  again." 

4.  If  foreign  banditti   have  entered  into  a  city  in  time  of 
peace,  open  barrels  are  forbidden — closed  ones  are  allowed. 

1  Because    the    idolater    might     have  made  an   idolatrous  libation   from   both 
flasks. 


IDOLATRY 


197 


If  the  banditti  have  entered  in  time  of  war,  both  are  equally 
allowed,  because  there  is  no  time  for  idolatrous  libation. 

5.  When  an  idolater  has  sent  to  workmen  of  Israel  a  barrel 
of  wine  of  idolatrous  libation  for  wages,  it  is  allowed  to  say, 
"  give  us  its  value."  "  But  if  it  has  come  into  their  posses- 
sion?"   "  It  is  forbidden." 

6.  "Has  one  sold  wine  to  an  idolater?"  "If  he  agreed 
for  the  price  before  it  is  measured,  its  payment  is  allowed." 
"  Has  he  measured  it  before  he  agreed  for  the  price?  "  "  Its 
payment  is  forbidden." 

7.  "  Has  one  taken  a  funnel  and  measured  wine  into  the 
bottle  of  an  idolater,  and  he  then  turned  round  and  measured 
wine  into  the  bottle  of  an  Israelite?"  "  If  the  funnel  retain 
a  drop  of  the  wine  of  the  idolater,  the  wine  is  forbidden." 
"Has  one  poured  the  wine  from  vessel  to  vessel?"  "That 
vessel  from  which  he  poured  it  is  allowed,  and  that  one  into 
which  he  poured  it  is  forbidden." 

8.  Wine  of  idolatrous  libation  is  forbidden,  and  even  a  lit- 
tle of  it  renders  forbidden — wine  in  wine,  and  water  in  water 
— how  much  soever  they  be,  and  wine  in  water,  and  water  in 
wine,  in  giving  a  taste.  This  is  the  rule :  If  both  be  of  one 
sort,  however  little ;  if  they  be  of  different  sorts,  in  giving  a 
taste. 

9.  These  things  are  forbidden,  and  even  a  little  of  them 
renders  other  things  forbidden.  Wine  of  idolatrous  libation, 
and  idols,  and  skins  of  beasts  with  the  hearts  torn  out,  and  an 
ox  that  was  stoned,2  and  a  heifer  that  is  beheaded,3  and  the 
birds  from  the  leprosy,  and  the  hair  of  the  Nazarite,4  and  the 
first-born  of  the  ass,  and  flesh  in  milk,  and  the  scapegoat,  and 
the  profane  animals  5  which  were  slaughtered  in  the  Temple 
court.  These  are  forbidden  to  be  mixed  with  other  things ; 
and  if  so  mixed,  even  a  little  of  them  renders  other  things  for- 
bidden. 

10.  "  Wine  of  idolatrous  libation  which  has  fallen  into  a 
vat  ?  "  "  All  its  use  is  forbidden."  R.  Simon  ben  Gamaliel 
said,  "  it  may  all  be  sold  to  heathens,  excepting  the  value  of 
the  wine  of  idolatrous  libation  which  is  in  it." 

8  Exod.  xxi.  29.  tering    of   cattle   and    fowls   for    profane 

*  Deut.   xxi.  4.  or  domestic  purposes.     They  were  called 

*  Num.   vi.    18.  profane    to    distinguish    them    from    the 
'  This  refers  to  the  killing  or  slaugh-         holy   sacrifices. 


i98  THE  TALMUD 

11.  "A  stone-press  which  an  idolater  has  prepared  with 
pitch?  "  "  It  must  be  cleansed,  and  it  is  clean."  "  And  if  of 
wood  ?  "  Rabbi  said,  "  it  should  be  cleansed  " ;  and  the  Sages 
said,  "  one  must  peel  off  the  pitch  ;  but  if  it  be  made  of  earthen- 
ware, even  though  one  peel  off  the  pitch,  it  is  forbidden." 

12.  "  If  one  buy  culinary  utensils  from  an  idolater?  "  "  That 
which  it  is  usual  to  dip  (in  water),  one  must  dip;  to  scour, 
one  must  scour ;  to  whiten  in  the  fire,  one  must  whiten  in  fire. 
The  spit  and  the  fork,  one  must  whiten  in  the  fire ; 6  and  the 
knife  must  be  rubbed  down,  and  it  is  clean." 

•  Num.  xxxi.  23. 


THE   FATHERS 

The  Oral  Law — Its  Transmission — Names  of  the  "  Receivers  " — Maxims 
— Apothegms — Wisdom  of  the  Wise. 

CHAPTER  I 

1.  Moses  received  the  Oral  Law  from  Sinai  and  delivered 
it  to  Joshua,  and  Joshua  delivered  it  to  the  elders,  and  the 
elders  to  the  prophets,  and  the  prophets  to  the  men  of  the 
great  synagogue.1  They  said  three  things,  "  be  deliberate  in 
judgment,  raise  up  many  disciples,  and  make  a  fence  for  the 
law." 

2.  Simon  the  Just  was  one  of  the  last  of  the  men  of  the 
great  synagogue.  He  used  to  say  that  the  world  stood  on 
three  things — "  on  the  law,  the  service,  and  the  acts  of  the 
pious." 

3.  Antigonus  of  Soco  received  (the  law)  from  Simon  the 
Just.  He  used  to  say,  "  be  not  as  servants,  who  serve  their 
master  for  the  sake  of  receiving  a  reward,  but  be  like  servants 
who  serve  their  master  without  the  view  of  receiving  a  re- 
ward ;  and  let  the  fear  of  heaven  be  upon  you." 

4.  Jose,  son  of  Joezer  of  Zeredah,  and  Jose,  son  of  Jochanan 
of  Jerusalem,  received  (the  oral  law)  from  him.  Jose,  son  of 
Joezer  of  Zeredah,  said,  "  let  thy  house  be  a  house  of  assembly 
for  the  wise,  and  dust  thyself  with  the  dust  of  their  feet,  and 
drink  their  words  in  thirstiness." 

5.  Jose,  son  of  Jochanan  of  Jerusalem,  said,  "  let  thy  house 
be  wide  open,  and  let  the  poor  be  thy  children.  Discourse 
not  much  with  women,  not  even  with  thy  wife,  much  less  with 

1  The    men    of    the    great    synagogue  Scribes  were  succeeded  by  the  "  learn- 

were  the  "  Scribes  "  who  flourished  from  ers,"    the    "repeaters,"   and    the    "  mas- 

the  return  out  of  Babylon  till  the  Graeco-  ter  builders,"    who   continued   from    220 

Syrian   persecution,   220   B.C.     Their   ob-  B.C.  till  220  a.d.     In  their  time  fall  the 

ject    was    to    preserve    the    sacred    text  Maccabxan     revolution,     the     birth     of 

with   scrupulous   minuteness,   and   make  Christ,  the  overthrow  of  the  Temple  by 

a    "  fence  "    for    the    law.      They    added  Titus,   the  rebellion  of   Barchochba,   the 

numberless  directions  for  the  better  ob-  complete   destruction  of  Jerusalem,  and 

servance     of    the    old    precepts.      The  the  dispersion  of  the  Jews. 

199 


200  THE  TALMUD 

thy  neighbor's  wife."  Hence  the  wise  men  say,  "  whoever 
converses 'much  with  women  brings  evil  on  himself,  neglects 
the  study  of  the  law,  and  at  last  will  inherit  hell." 

6.  Joshua,  son  of  Perechiah,  and  Natai  the  Arbelite  re- 
ceived the  oral  law  from  them.  Joshua,  son  of  Perechiah,  said, 
'  get  thyself  a  master,  and  obtain  a  companion,  and  judge  all 
nankind  with  favor." 

7.  Natai  the  Arbelite  said,  "  withdraw  from  an  evil  neigh- 
bor, and  associate  not  with  the  wicked,  neither  flatter  thyself 
to  escape  punishment." 

8.  Judah,  son  of  Tabai,  and  Simon,  son  of  Shetach,  received 
it  of  them.  Judah,  son  of  Tabai,  said,  "  consider  not  thyself 
as  the  arranger  of  the  law,  and  when  the  parties  are  before 
thee  in  judgment,  consider  them  as  guilty ;  but  when  they  are 
departed  from  thee,  consider  them  as  innocent,  when  they 
have  acquiesced  in  the  sentence." 

9.  Simon,  son  of  Shetach,  said,  "  be  extremely  careful  in 
the  examination  of  witnesses,  and  be  cautious  in  thy  words, 
lest  they  from  thence  should  learn  to  utter  a  falsehood." 

10.  Shemaiah  and  Abtalyon  2  received  it  from  them.  She- 
maiah  said,  "  love  thy  business  and  hate  dominion,  and  be 
unknown  to  government." 

11.  Abtalyon  said,  "ye  Sages,  be  cautious  of  your  words, 
lest  ye  be  doomed  to  captivity,  and  carried  captive  to  a  place 
of  bad  waters,  and  the  disciples  who  follow  you  should  drink 
of  them,  by  which  means  the  name  of  God  may  be  profaned." 

12.  Hillel  and  Shammai  received  it  of  them.  Hillel  said, 
"  be  thou  of  the  disciples  of  Aaron,  who  loved  peace,  and  pur- 
sued peace,  so  that  thou  love  mankind,  and  allure  them  to  the 
study  of  the  law." 

13.  He  used  to  say,  "  whoever  aggrandizes  his  name,  de- 
stroys his  name,  and  he  who  does  not  increase  his  knowledge 
in  the  law,  shall  be  cut  off,  and  he  who  does  not  study  the  law, 
is  deserving  of  death,  and  he  who  serves  himself  with  the 
crown  of  the  law,  will  perish." 

14.  He  also  said,  "  if  I  perform  not  good  works  myself,  who 
can  do  them  for  me  ?  "  and  "  when  I  consider  myself,  what  am 
I  ?  "  and  "  if  not  now,  when  shall  I  ?  " 

*  Supposed  by  some  to  be  the  Sameas       try  to  identify  Sameas  with  Simon,  son 
and  Pollio  of  Josephus.     Though  others        of  Shetach.—"  Antiq."  xiv.   ix.  4,  etc. 


THE  FATHERS  201 

15.  Shammai  said,  "  let  thy  study  of  the  law  be  fixed,  say  lit- 
tle and  do  much,  and  receive  all  men  with  an  open,  pleasant 
face." 

16.  Rabban  Gamaliel  said,  "  procure  thyself  an  instructor, 
that  thou  mayest  not  be  in  doubt,  and  accustom  not  thyself  to 
give  tithes  by  conjecture." 

17.  Simon,  his  son,  said,  "  I  have  all  my  life  been  brought 
up  among  wise  men,  and  never  found  anything  so  good  for  the 
body  as  silence,  neither  is  the  study  of  the  law  the  principal 
thing,  but  its  practice,"  and  "  whoever  multiplies  words  causes 
sin." 

18.  Rabban  Simon,  son  of  Gamaliel,  said  the  duration  of 
the  world  depends  on  three  things,  justice,  truth,  and  peace, 
as  is  said,  "  judge  truth,  and  justice,  and  peace  in  your  gates." 

CHAPTER   II 

1.  Rabbi  Judah  said,  "  which  are  the  most  eligible  paths 
for  man  to  choose  ?  All  such  as  are  an  ornament  to  those  who 
tread  therein ;  and  get  them  honor  from  man.  Be  also  as  care- 
ful of  the  observance  of  a  light  precept,  as  of  a  weighty  one ; 
because  thou  knowest  not  the  due  reward  of  the  precepts,  and 
balance  the  loss  sustained  by  the  omission  of  a  precept  against 
its  recompense,  and  the  reward  of  sin  against  its  loss  of  hap- 
piness. Consider  also  three  things,  and  thou  wilt  not  trans- 
gress. Understand  what  is  above  thee :  an  All-seeing  Eye 
and  a  Hearing  Ear ;  and  that  all  thy  actions  are  written  in  a 
Book." 

2.  Rabban  Gamaliel,  the  son  of  Rabban  Judah  the  Prince, 
said,  "  that  the  study  of  the  law  and  intercourse  with  the  world 
are  commendable  together,  as  the  joining  of  these  two  anni- 
hilates sin  ;  and  all  the  study  of  the  law,  that  is  not  supported 
by  business,  will  become  of  none  effect,  and  will  be  the  cause 
of  sin ;  and  whoever  is  engaged  in  the  service  of  the  congrega- 
tion, ought  to  act  for  God's  sake,  then  will  the  merit  of  their 
ancestors  support  them,  and  their  charitable  deeds  exist  to 
eternity ;  and  I  (God)  shall  account  you  deserving  of  a  great 
recompense,  as  if  ye  had  actually  done  it." 

3.  "  Be  ye  warned  of  following  princes,  as  they  only  bestow 
favors  on  men  for  their  own  interest.    They  show  themselves 


202  THE  TALMUD 

as  friends  while  men  are  useful  to  them ;  but  they  will  not  sup- 
port a  man  in  time  of  need." 

4.  He  used  to  say,  "  do  His  will  as  if  it  were  thine  own 
will,  that  He  may  accomplish  thy  will  as  if  it  were  His  will; 
abolish  thy  will  for  the  sake  of  His  will,  that  He  may  abolish 
the  will  of  others  for  the  sake  of  thy  will."  Hillel  said,  "  sepa- 
rate not  thyself  from  the  congregation,  nor  have  confidence 
in  thyself,  until  the  day  of  thy  death.  Judge  not  thy  neigh- 
bor till  thou  art  in  his  situation,  neither  utter  a  sentence  as 
if  it  were  incomprehensible,  that  afterward  may  be  compre- 
hended, nor  say,  when  I  shall  have  leisure  I  shall  study ; 
mayhap  thou  wilt  not  have  leisure." 

5.  He  also  said,  "  a  boor  cannot  be  fearful  of  sin,  nor  can  a 
rustic  be  a  saint ;  the  bashful  will  not  become  learned,  nor  the 
passionate  man  a  teacher;  neither  will  he,  who  is  much  en- 
gaged in  traffic,  become  wise ;  and  where  there  are  no  men, 
strive  thou  to  be  a  man." 

6.  He  having  also  seen  a  skull  floating  on  the  water,  said, 
"  because  thou  didst  make  others  float,  have  they  floated  thee ! 
and  the  end  of  those  who  made  thee  float  will  be  that  they  will 
float." 

7.  He  also  said,  "  he  who  increases  flesh,  increases  worms ; 
he  who  increases  riches,  increases  care ;  he  who  increases 
wives,  increases  witchcraft ;  he  who  increases  female  servants, 
increase  lewdness ;  he  who  increases  men  servants,  increases 
robbery;  but  he  who  increases  his  knowledge  of  the  law,  in- 
creases life ;  he  who  increases  his  study  in  college,  increases 
wisdom ;  he  who  increases  counsel,  increase-s  prudence ;  he 
who  increases  justice,  increases  peace ;  if  a  man  have  gained 
a  good  name,  he  has  gained  it  for  himself;  if  he  have  gained 
the  words  of  the  law,  he  has  gained  for  himself  everlasting  life 
in  the  world  to  come." 

8.  Rabbi  Jochanan,  son  of  Zaccai,  received  the  oral  law 
from  Hillel  and  Shammai.  He  used  to  say,  "  if  thou  hast 
spent  much  time  in  the  study  of  the  law,  yet  pride  not  thyself 
thereon,  because  for  that  wast  thou  created."  Rabbi  Jochanan, 
son  of  Zaccai,  had  five  disciples,  and  these  are  they:  Rabbi 
Eleazar,  son  of  Hyrcanus,  Rabbi  Joshua,  son  of  Chananya, 
Rabbi  Jose  the  priest,  Rabbi  Simon,  son  of  Nathanael,  Rabbi 
Eleazar.  son  of  Arach.    He  used  thus  to  estimate  their  merits: 


THE  FATHERS 


203 


"  R.  Eleazar,  son  of  Hyrcanus,  is  as  a  well-plastered  cistern 
which  loses  not  a  drop ;  Joshua,  son  of  Chananya,  happy  are 
his  parents  ;  Jose  the  priest  is  a  saint ;  Simon,  son  of  Nathanael, 
fears  sin;  Eleazar,  son  of  Arach,  is  a  mighty  spring."  He 
used  to  say,  "  if  all  the  Sages  of  Israel  were  in  one  scale  of 
the  balance,  and  R.  Eleazar,  son  of  Hyrcanus,  in  the  other,  he" 
would  outweigh  them  all."  Abba  Saul  said  in  his  name,  "  if 
all  the  Sages  of  Israel  were  in  one  scale,  and  even  R.  Eleazar, 
son  of  Hyrcanus,  with  them,  and  R.  Eleazar,  son  of  Arach,  in 
the  other,  he  would  outweigh  them  all." 

9.  He  also  said  to  them,  "  go  forth  and  consider  which  is 
the  good  path  for  man  to  cleave  to  ?  "  To  this  R.  Eleazar 
answered,  "  a  good  eye."  R.  Joshua  said,  "  a  good  compan- 
ion." R.  Jose  said,  "  a  good  neighbor."  R.  Simon  said,  "  he 
who  foresees  the  future."  R.  Eleazar  said,  "  a  good  heart." 
He  then  said  to  them,  "  I  prefer  the  words  of  R.  Eleazar,  son 
of  Arach,  above  yours,  as  his  words  include  yours."  He  also 
said  to  them,  "  go  forth  and  consider  which  is  the  bad  way 
that  man  should  shun  " ;  to  which  R.  Eleazar  said,  "  a  bad 
eye."  R.  Joshua  said,  "  a  bad  companion."  R.  Jose  said, 
"  a  bad  neighbor."  R.  Simon  said,  "  he  who  borrows  and 
pays  not ;  for  when  'one  borrows  from  man,  it  is  as  if  he  bor- 
rows from  God,  as  is  said,  '  The  wicked  borroweth  and  payeth 
not  again ;  but  the  righteous  showeth  mercy  and  giveth.'  " 1 
R.  Eleazar  said,  "  a  bad  heart."  He  then  said  to  them,  "  I 
prefer  the  words  of  R.  Eleazar,  son  of  Arach,  above  yours,  as 
his  words  include  yours." 

10.  They  also  said  three  things.  R.  Eleazar  said,  "  let  the 
honor  of  thy  companion  be  as  dear  to  thee  as  thine  own ;  and 
be  not  easily  moved  to  anger ;  and  repent  one  day  before  thy 
death ;  and  warm  thyself  by  the  fire  of  the  Sages,  and  be  care- 
ful that  their  coal  does  not  burn  thee,  for  their  bite  is  as  a  bite 
of  a  fox,  and  their  sting  is  as  the  sting  of  a  scorpion,  and  their 
burn  is  the  burn  of  a  fiery  serpent,  and  all  their  words  are  as 
fiery  coals." 

11.  R.  Joshua  said,  "the  bad  eye,  the  bad  thought,  and 
envy  of  companions,  cause  the  death  of  man." 

12.  R.  Jose  said,  "  let  thy  companion's  property  be  as  dear 
to  thee  as  thine  own  ;  and  prepare  thyself  to  study  the  law,  as  it 

1  Ps.  xxxvii.  21. 


204  THE  TALMUD 

cometh  not  to  thee  by  inheritance ;  and  let  all  thine  actions  be 
in  the  name  of  God." 

13.  R.  Simon  said,  "  be  careful  of  reading  the  '  Hear,' 2  etc., 
and  the  other  prayers ;  and  when  thou  art  praying  consider 
not  thy  prayer  as  fixed,  but  as  supplicating  mercy  in  the  pres- 
ence of  the  Supreme,  as  is  said,  '  For  He  is  gracious  and 
merciful,  slow  to  anger  and  of  great  kindness,  and  repenteth 
Him  of  the  evil  ' ; 3   and  be  not  impious  in  thine  own  sight." 

14.  R.  Eleazar  said,  "  be  diligent  to  study  the  law,  that  thou 
mayest  know  how  to  confute  the  Epicurean ;  consider  also  in 
whose  presence  thou  art  laboring,  for  the  Master  of  thy  work 
is  faithful  to  pay  Lhce  the  reward  of  thy  labor." 

15.  R.  Tarphon  said,  "  the  day  is  short,  the  labor  vast,  but 
the  laborers  are  slothful,  though  the  reward  is  great,  and  the 
Master  of  the  house  presseth  for  despatch." 

16.  He  used  to  say,  "  it  is  not  incumbent  upon  thee  to  com- 
plete the  work,  neither  art  thou  free  to  cease  from  it.  If  thou 
hast  studied  the  law,  great  shall  be  thy  reward ;  for  the  Master 
of  thy  work  is  faithful  to  pay  the  reward  of  thy  labor ;  but 
know    that  the  reward  of  the  righteous  is  in  the  world  to 


come." 


CHAPTER  III 

1.  Akabia,  son  of  Mahallalel,  said,  "  ponder  on  three  things, 
and  thou  wilt  not  be  led  to  the  commission  of  sin ;  consider 
from  whence  thou  comest,  and  whither  thou  goest ;  and  in 
whose  presence  thou  must  in  futurity  stand  to  account  in  judg- 
ment. From  whence  comest  thou?  from  a  foul  drop.  And 
whither  goest  thou?  to  a  place  of  dust — worms — and  reptiles; 
and  in  whose  presence  art  thou  in  future  to  account  in  judg- 
ment? even  before  the  King  Who  is  King  of  kings,  and  the 
HOLY  ONE,  blessed  be  He." 

2.  Rabbi  Chanina,  suffragan  of  the  priests,  said,  "  pray  for 
the  peace  of  the  kingdom,  for,  were  it  not  for  its  fear,  men 
would  swallow  each  other  alive."  Rabbi  Chanina,  son  of 
Theradion,  said,  "  two  who  are  sitting  together  and  speak  not 
of  the  law  are  an  assembly  of  scorners ;  as  is  said,  "  Nor  sit- 
teth  in  the  seat  of  the  scornful."  1    But  two  who  sit  together, 

■  Deut  vi.  4,  etc.  *  Joel  ii.  13-  *  Ps.  i.  1. 


THE  FATHERS  205 

and  speak  of  the  law,  the  DIVINE  PRESENCE  (Shechinah) 
rests  between  them ;  as  is  said,  "  Then  they  that  feared  the 
Lord  spake  often  one  to  another ;  and  the  LORD  hearkened 
and  heard ;  and  a  book  of  remembrance  was  written  before 
him  for  them  that  feared  the  Lord ;  and  for  them  that  thought 
upon  His  name."  2  This  refers  to  two ;  but  whence  may  we 
infer,  that  if  but  one  sits  engaged  in  the  study  of  the  law  the 
Holy  One,  blessed  be  He,  will  appoint  him  a  reward?  Be- 
cause it  is  said,  "  He  sitteth  alone  and  keepeth  silence,  because 
he  hath  borne  it  upon  him."  8 

3.  Rabbi  Simon  said,  "  three  who  have  eaten  at  one  table 
and  have  not  spoken  of  the  law,  are  to  be  considered  as  if  they 
had  eaten  of  the  sacrifices  of  the  dead,  for  it  is  said,  '  For  all 
tables  are  full  of  vomit  and  filthiness,  so  that  there  is  no  place 
clean.' 4  But  three  who  have  eaten  at  one  table  and  have 
spoken  of  the  law,  are  considered  as  if  they  had  eaten  at 
GOD'S  table,  as  is  said,  '  And  he  said  unto  me,  This  is  the 
table  that  is  before  the  LORD.'  "  6 

4.  R.  Chanina,  son  of  Chanina,  said,  "  he  who  wakes  in  the 
night  and  travels  in  the  road  alone,  and  turns  his  heart  to 
vanity,  is  guilty  of  the  death  of  his  own  soul." 

5.  R.  Nechunya,  son  of  Hakana,  said,  "  whoever  lays  on 
himself  the  yoke  of  the  law  is  relieved  from  the  yoke  of  the 
kingdom  and  the  yoke  of  the  custom  of  the  world,  and  who- 
ever breaks  off  the  yoke  of  the  law,  imposes  on  himself  the 
yoke  of  the  kingdom  and  the  yoke  of  the  custom  of  the 
world." 

6.  R.  Chalaphta  of  the  village  of  Chananya  said,  "  ten  men 
who  assemble  together  and  study  the  law,  the  Shechinah  rests 
among  them,  as  is  said,  '  God  standeth  in  the  congregation 
of  the  mighty.'  " 6  And  hence  it  is  inferred  that  it  is  also  so 
with  five,  because  it  is  said,  "  and  hath  founded  his  troop  in 
the  earth."  7  And  hence  it  is  inferred  that  it  is  likewise  so 
with  three,  because  it  is  said,  "  He  judgeth  among  the  gods."  8 
And  hence  it  is  inferred  that  it  is  also  thus  with  two,  because 
it  is  said,  "  Then  they  that  feared  the  Lord  spake  often  one  to 
another,  and  the   Lord   hearkened  and  heard,   etc." 8     And 

1  Mai.  iii.  16.  •  Ps.  Ixxxii.   I. 

*  Lam.  iii.  28.  »  Amos  ix.  6. 

*  Isa.  xxviii.  8.  »  Ps.  Ixxxii.   x. 
6  Ezek.  xli.  22.  »  Mai.  iii.  16. 


206  THE  TALMUD 

hence  it  is  inferred  that  it  is  likewise  so  with  one,  because  it 
is  said,  "  In  all  places  where  I  record  my  name  I  will  come 
unto  thee,  and  I  will  bless  thee."  10 

7.  R.  Eleazar  of  Barthota  said,  "  give  unto  Him  of  His  own, 
for  thou  and  all  that  thou  hast  are  His."  And  thus  said  David, 
"  For  all  things  come  of  Thee,  and  of  thine  own  have  we  given 
Thee."  x  R.  Simon  said,  "  he  who  journeys  on  the  road,  medi- 
tating on  the  law,  and  ceases  therefrom  to  admire  this  beauti- 
ful tree  or  that  beautiful  fallow  ground,  is  considered  in  Script- 
ure as  endangering  his  life." 

8.  R.  Dosthai,  the  son  of  Jonai,  in  the  name  of  R.  Meier, 
said,  "  whoever  forgetteth  anything  of  what  he  had  obtained 
by  study,  is  considered  in  Scripture  as  having  endangered  his 
life  " ;  as  is  said,  "  Only  take  heed  to  thyself  and  guard  thy  soul 
diligently,  lest  thou  forget  the  things  which  thine  eyes  have 
seen."  2  "  Perhaps  his  study  has  been  too  powerful  for  him?  " 
"  But  it  is  said,  '  And  lest  they  depart  from  thy  heart  all  the 
days  of  thy  life.'  " 3  Hence  he  endangers  not  his  life,  till  he 
deliberately  removes  them  from  his  heart." 

9.  Rabbi  Chanina,  son  of  Dose,  said,  "  whosoever's  fear  of 
sin  precedes  his  wisdom,  his  wisdom  will  remain ;  but  who- 
soever's wisdom  precedes  his  fear  of  sin,  his  wisdom  will  not 
remain."  He  used  to  say,  "  whosoever's  good  deeds  exceed 
his  wisdom,  his  wisdom  will  remain ;  but  whosoever's  wisdom 
exceeds  his  good  deeds,  his  wisdom  will  not  remain." 

10.  He  also  used  to  say,  "  with  whomsoever  the  spirit  of 
his  companions  is  gratified,  the  Spirit  of  God  is  gratified ;  but 
with  whomsoever  the  spirit  of  his  companions  is  not  gratified, 
the  Spirit  of  God  is  not  gratified."  R.  Jose,  son  of  Harchinas, 
said,  "  that  morning  sleep,  noontide  wine,  childish  conversa- 
tion, and  the  assembly  of  the  ignorant,  take  man  out  of  the 
world." 

11.  R.  Eleazar  Hamodai  said,  "he  who  profanes  the  holy 
offerings,  despises  the  solemn  feasts,  puts  his  neighbor  to 
shame  in  public,  makes  void  the  covenant  of  our  father  Abra- 
ham, and  expounds  the  law  contrary  to  its  true  sense,  although 
he  be  well  learned  in  the  law  and  possessed  of  good  deeds,  yet 
has  he  no  share  in  the  world  to  come." 

w  Exod.  xx.  24.  *  Deut.  iv.  9. 

1  1  Chron.  xxix.  14.  *  Deut-  ,v-  »• 


THE  FATHERS  207 

12.  R.  Ishmael  said,  "  be  humble  to  thy  superior,  and  affable 
to  thy  inferior,  and  receive  all  mankind  with  joy." 

13.  R.  Akiba  said,  "  laughter  and  levity  accustom  man- 
kind to  lewdness,  tradition  is  a  fence  to  the  law,  tithes  are  a 
fence  to  riches,  vows  are  a  fence  to  abstinence,  the  fence  to 
wisdom  is  silence." 

14.  He  used  to  say,  "  man  is  beloved  as  he  was  created  in 
the  image  of  God,  but  an  addditional  love  was  shown  to  him 
that  he  was  created  in  the  image  of  God,  as  is  said,  '  In  the 
image  of  God  he  made  man.'1*  Beloved  are  Israel  in  that  they 
are  called  the  children  of  God,  but  an  additional  love  was 
shown  to  them  in  that  they  are  called  the  children  of  God, 
as  is  said,  '  Ye  are  the  children  of  the  Lord  your  God.' 5  Be- 
loved are  Israel,  to  whom  was  given  the  desirable  vessel 
wherewith  the  world  was  created,  but  an  additional  love  was 
shown  unto  them,  that  the  desirable  vessel  wherewith  the 
world  was  created  was  given  unto  them,  as  is  said, '  For  I  give 
you  good  doctrine,  forsake  ye  not  my  law.'  " 6 

15.  "  Everything  is  seen  by  God,  though  freedom  of  choice 
is  given  unto  man ;  the  world  is  judged  in  goodness,  though 
all  is  according  to  the  greatness  of  the  work." 

16.  He  used  to  say,  "  everything  is  given  to  man  on  pledge, 
and  a  net  is  spread  over  all  living;  the  shop  is  open,  and  the 
merchant  credits ;  the  ledger  is  open,  and  the  hand  records, 
and  whosoever  chooses  to  borrow  may  come  and  borrow,  as 
the  collectors  are  daily  coming  round  and  getting  payment  of 
man,  whether  with  his  consent  or  without  it,  for  they  have 
good  authority  to  support  them,  and  the  judgment  is  true  jus- 
tice, and  all  things  are  ready  for  the  feast." 

17.  R.  Eleazar,  son  of  Azariah,  said,  "  if  there  be  no  law, 
there  is  no  morality,  and  if  there  be  no  morality,  there  is  no 
law ;  if  there  be  no  wisdom,  there  is  no  reverence,  and  if  there 
be  no  reverence,  there  is  no  wisdom ;  if  there  be  no  under- 
standing, there  is  no  knowledge,  and  if  there  be  no  knowledge, 
there  is  no  understanding;  if  there  be  no  meal,  there  can  be 
no  study  of  the  law,  and  if  there  be  no  law,  there  will  be  no 
meal."  He  used  to  say,  "  to  what  may  he  be  likened  whose 
wisdom  exceeds  his  goods  deeds?  To  a  tree  whose  branches 
are  many  and  his  roots  few,  so  that  the  wind  comes  and  plucks 

*  Gen.  ix.  6.  •  Deut.  xiv,  1.  •  Prov.  iv.  a. 


208  THE  TALMUD 

it  up  and  overturns  it,  as  is  said,  '  For  he  shall  be  like  the 
heath  in  the  desert,  and  he  shall  not  see  when  good  cometh, 
but  shall  inhabit  the  parched  places  in  the  wilderness  in  a 
salt  land  and  not  inhabited.' 7  But  to  what  is  he  like  whose 
good  deeds  exceed  his  wisdom?  To  a  tree  whose  branches 
are  few  and  its  roots  many,  so  that  if  all  the  winds  in  the  world 
come  and  assail  it,  they  cannot  move  it  from  its  place,  as  is 
said,  '  For  he  shall  be  like  a  tree  planted  by  the  waters,  and 
that  spreadeth  out  her  roots  by  the  river,  and  shall  not  see 
when  heat  cometh,  but  her  leaf  shall  be  green  and  shall  not  be 
careful  in  the  year  of  drought,  neither  shall  cease  from  yield- 
ing fruit.'  "  8 

18.  R.  Eleazar,  son  of  Chisma,  said,  "  sacrifices  of  doves 
and  observance  of  times  are  important  constitutions.  As- 
tronomy and  geometry  are  the  ornaments  of  wisdom." 

CHAPTER  IV 

1.  The  son  of  Zoma  said,  "  Who  is  wise?  He  who  is  will- 
ing to  receive  instruction  from  all  men,  as  is  said,  '  Than  all 
my  teachers.'1  Who  is  mighty?  He  who  subdues  his  evil 
imagination,  as  is  said,  '  He  that  is  slow  to  anger  is  better  than 
the  mighty,  and  he  that  ruleth  his  spirit  than  he  that  taketh 
a  city.' 2  Who  is  rich  ?  He  who  rejoices  in  his  lot,  as  is  said, 
1  For  thou  shalt  eat  the  labor  of  thine  hands,  happy  shalt  thou 
be  and  it  shall  be  well  with  thee  ' ; 3  happy  shalt  thou  be  in  this 
world,  and  it  shall  be  well  with  thee  in  the  world  to  come. 
Who  is  honorable?  He  who  honors  mankind,  as  is  said,  '  For 
them  that  honor  me  I  will  honor,  and  they  that  despise  me 
shall  be  lightly  esteemed.'  "  * 

2.  Ben  Asai  said,  "  run  to  the  performance  of  a  slight  pre- 
cept as  though  it  were  a  grave  one,  and  flee  from  transgression, 
for  the  performance  of  a  precept  causes  another  precept,  and 
transgression  causes  transgression,  as  the  reward  of  a  com- 
mandment is  a  commandment,  and  the  reward  of  transgression 
is  transgression." 

3.  He  used  to  say,  "  despise  not  all  men,  nor  oppose  all 


1  Ter.  xvii.  6.  *  Prov.    xvi.   32. 

•  Ter.  xvii.  8.  *  Ps.  cxxviii.  2. 

1  Ps.  cxix.  99.  *  1,  Sam.  ii.  30. 


THE  FATHERS 


209 


things,  for  there  is  no  man  who  has  not  his  hour,  neither  is 
there  anything  that  has  not  its  place." 

4.  Rabbi  Levitas  of  Jabneh  said,  "  be  very  humble  of  spirit, 
as  all  the  hope  of  man  is  to  be  food  for  worms."  Rabbi 
Johanan,  son  of  Beroka,  said,  "  whosoever  profanes  God's 
name  in  secret  will  be  punished  publicly,  whether  it  be  done 
ignorantly  or  presumptuously,  it  is  all  one  in  the  profanation 
of  God's  name." 

5.  Rabbi  Ishmael,  his  son,  said,  "  he  who  learns  that  he  may 
be  able  to  teach  others,  will  be  enabled  to  study  and  to  teach 
others ;  but  he  who  studies  in  order  to  perform  the  precepts, 
will  be  enabled  to  study,  teach,  observe,  and  do  the  command- 
ments." Rabbi  Zadok  said,  "  make  not  the  study  of  the  law 
subservient  to  thy  aggrandizement,  neither  make  a  hatchet 
thereof  to  hew  therewith."  And  thus  said  Hillel,  "  whosoever 
receiveth  any  emolument  from  the  words  of  the  law  deprives 
himself  of  life." 

6.  Rabbi  Jose  said,  "  he  who  honors  the  law,  his  person 
shall  be  honored  by  mankind ;  and  he  who  profanes  the  law, 
his  person  shall  be  dishonored  by  mankind." 

7.  Rabbi  Ishmael,  his  son,  said,  "  he  who  avoids  being  a 
judge,  delivers  himself  from  enmity,  robbery,  and  false  swear- 
ing; but  he  who  is  arrogant  in  judging,  is  a  proud  wicked 
fool." 

8.  He  used  to  say,  "judge  not  alone,  for  none  ought  to 
judge  alone  save  One;  neither  say,  receive  ye  my  opinion,  for 
they  are  at  liberty  to  accept  it,  but  thou  canst  not  compel 
them." 

9.  Rabbi  Jonathan  said,  "  whosoever  performs  the  law  in 
poverty,  shall  in  the  end  perform  it  in  riches ;  but  he  who  neg- 
lects the  law  for  riches,  will  in  the  end  neglect  it  for  poverty." 

10.  Rabbi  Meier  said,  "  diminish  your  worldly  affairs  and 
engage  in  the  study  of  the  law,  and  be  humble  in  spirit  be- 
fore all  men  ;  and  if  thou  neglect  the  law,  there  are  many 
hinderances  to  oppose  thee,  but  if  thou  hast  labored  in  the 
study  of  the  law,  there  is  much  reward  to  be  given  thee." 

11.  Rabbi  Eliezer,  the  son  of  Jacob,  said,  "he  who  per- 
forms but  one  precept  gains  for  himself  an  advocate ;  and  he 
who  commits  a  single  sin,  gains  for  himself  an  accuser;  re- 

14 


2io  THE  TALMUD 

pentance  and  good  deeds  are  a  shield  before  the  divine  pun- 
ishment." Rabbi  Johannan  Hasandelar  said,  "  every  congre- 
gation formed  for  God  will  be  permanent,  but  that  which  is 
not  for  God  will  not  be  permanent." 

12.  Rabbi  Eliezer,  son  of  Shamua,  said,  "  let  the  honor  of 
thy  disciple  be  as  dear  to  thee  as  thine  own,  and  the  honor 
of  thy  companion  as  the  fear  of  thy  master,  and  the  fear  of  thy 
master  as  the  fear  of  God." 

13.  Rabbi  Judah  said,  "be  careful  in  doctrine,  for  an  error 
in  doctrine  is  presumptuous  sin."  Rabbi  Simon  said,  "  there 
are  three  crowns — the  crown  of  the  law,  the  crown  of  the 
priesthood,  and  the  crown  of  monarchy,  but  the  crown  of  a 
good  name  is  better  than  all  of  them." 

14.  Rabbi  Nehorai  said,  "  flee  to  a  place  where  the  law  is 
studied,  and  do  not  say  that  it  will  follow  thee,  for  thy  com- 
panions will  establish  it  for  thee,  and  lean  not  to  thine  own 
understanding." 

15.  Rabbi  Janai  said,  "the  prosperity  of  the  wicked  and 
the  chastisements  of  the  righteous  are  not  in  our  hands." 
Rabbi  Mathia,  son  of  Charash,  said,  "  be  forward  to  greet  all 
men,  and  be  rather  as  the  tail  of  the  lion,  than  as  the  head  of 
the  foxes." 

16.  Rabbi  Jacob  said,  "  this  world  may  be  likened  to  a 
courtyard  before  the  world  to  come,  therefore  prepare  thyself 
in  the  hall,  to  enter  into  the  dining-room." 

17.  He  used  to  say,  "  one  hour  employed  in  repentance  and 
good  deeds  in  this  world  is  better  than  the  whole  life  in  the 
world  to  come ;  and  one  hour's  refreshment  of  spirit  in  the 
world  to  come  is  better  than  the  whole  life  in  this  world." 

18.  Rabbi  Simon,  son  of  Eleazar,  said,  "  try  not  to  pacify 
your  neighbor  in  the  moment  of  his  anger,  and  do  not  console 
him  while  his  dead  lies  before  him ;  inquire  not  of  him  in  the 
moment  of  his  vowing,  nor  desire  to  see  him  in  the  time  of 
his  calamity." 

19.  The  younger  Samuel  used  to  say,  "  rejoice  not  when 
thine  enemy  falls,  and  let  not  thy  heart  be  glad  when  he  stum- 
bles, lest  the  Lord  see  it  and  it  be  evil  in  His  sight,  and  He 
turn  His  wrath  from  him." 

20.  Elisha,  son  of  Abuya,  said,  "  he  who  teaches  a  child, 
is  like  to  one  who  writes  on  clean  paper ;  but  he  who  teaches 


THE  FATHERS  211 

old  people,  is  like  to  one  who  writes  on  blotted  paper."  Rabbi 
Jose,  the  son  of  Judah,  of  a  village  near  Babylon,  said,  "  to 
what  may  he  who  learns  the  law  from  little  children  be 
likened?  To  one  who  eats  unripe  grapes  and  drinks  new 
wine."  And  to  what  may  he  who  learns  the  law  from  old  men 
be  likened?  To  one  who  eats  ripe  grapes  and  drinks  old  wine." 
Rabbi  Meier  said,  "  look  not  at  the  flask,  but  that  which  is 
therein,  for  there  are  new  flasks  full  of  old  wine,  and  old  flasks 
which  have  not  even  new  wine  in  them." 

21.  Rabbi  Eleazer  Hakapher  said,  "  envy,  lust,  and  ambi- 
tion take  men  out  of  the  world." 

22.  He  used  to  say,  "  those  who  are  born  are  doomed  to 
die,  the  dead  to  live,  and  the  quick  to  be  judged,  to  make  us 
know,  understand,  and  be  informed  that  He  is  God.  He  is 
the  Former,  Geator,  Omniscient,  Judge,  Witness,  and  Claim- 
ant, and  He  will  judge  thee  hereafter,  blessed  be  He ;  for  in 
His  presence  there  is  no  unrighteousness,  forgetfulness,  respect 
of  persons,  or  acceptance  of  a  bribe,  for  everything  is  His. 
Know  also  that  everything  is  done  according  to  the  account, 
and  let  not  thine  evil  imagination  persuade  thee  that  the  grave 
is  a  place  of  refuge  for  thee,  for  against  thy  will  wast  thou 
formed,  and  against  thy  will  wast  thou  born,  and  against  thy 
will  dost  thou  live,  and  against  thy  will  shalt  thou  die,  and 
against  thy  will  must  thou  hereafter  render  an  account  and 
receive  judgment  in  the  presence  of  the  King  of  kings,  the 
Holy  God,  blessed  be  He." 

CHAPTER  V 

1.  With  ten  expressions 1  the  world  was  created.  "  But 
wherefore  is  this  taught,  since  God  could  have  created  it  with 
one  expression  ?  "  "  This  is  to  punish  the  wicked,  who  de- 
stroy the  world  that  was  created  with  ten  expressions,  and  to 
reward  the  righteous  who  establish  the  world  created  with  ten 
expressions." 

2.  There  were  ten  generations  from  Adam  to  Noah,  to  let 
us  know  that  God  is  long-suffering,  as  all  those  generations 
provoked  him  before  he  brought  the  deluge  upon  them.    There 

1  The  Rabbis  reckon  that  the  expres-  tenth  expression  is  to  be  found  in  the 
sion  "  God  said  "  is  used  nine  times  in  first  verse,  "  In  the  beginning  God  cre- 
the  first  chapter  of  Genesis,  and  that  the        ated  the  heaven  and  the  earth." 


212  THE  TALMUD 

were  ten  generations  from  Noah  to  Abraham,  to  let  us  know 
that  God  is  long-suffering;,  as  all  those  generations  provoked 
him,  until  Abraham  our  father  came  and  took  the  reward  of 
them  all. 

3.  Our  father  Abraham  was  proved  with  ten  trials,  and  in 
all  of  them  he  stood  firm ;  to  let  us  know  how  great  was  the 
love  of  our  father  Abraham  to  God. 

4.  Ten  miracles  were  wrought  for  our  fathers  in  Egypt,  and 
ten  at  the  Red  Sea.  Ten  plagues  did  the  blessed  God  send 
on  the  Egyptians  in  Egypt,  and  ten  at  the  Red  Sea.  Ten 
times  did  our  fathers  tempt  the  blessed  God  in  the  wilderness, 
as  is  said,  "  And  have  tempted  me  now  these  ten  times,  and 
have  not  hearkened  to  my  voice."  2 

5.  Ten  miracles  were  wrought  for  our  fathers  in  the  holy 
temple — no  woman  miscarried  from  the  scent  of  the  flesh  of 
the  sacrifices ;  nor  did  the  flesh  of  the  sacrifices  ever  stink ; 
nor  was  a  fly  seen  in  the  slaughter  house ;  nor  did  legal  un- 
cleanness  happen  to  the  high  priest  on  the  day  of  atonement ; 
nor  did  the  rain  extinguish  the  fire  of  the  wood  arranged  on 
the  altar;  nor  did  the  wind  prevent  the  straight  ascension  of 
the  pillar  of  smoke ;  nor  was  any  defect  found  in  the  omer, 
the  two  loaves,  and  the  showbread ;  and  though  the  people 
stood  close  together,  yet  when  they  worshipped  there  was 
room  enough  for  all ;  nor  did  a  serpent  or  scorpion  injure  a 
person  in  Jerusalem  ;  nor  did  a  man  say  to  his  neighbor,  I  have 
not  room  to  lodge  in  Jerusalem. 

6.  Ten  things  were  created  on  the  eve  of  the  Sabbath  in  the 
twilight,  and  these  are  they — the  mouth  of  the  earth;  the 
mouth  of  the  well ;  the  mouth  of  the  ass ;  the  rainbow ;  the 
manna  ;  the  rod  of  Moses  ;  the  shameer  ; 3  the  letters  ;  writing; 
and  the  tables  of  stone.  And  some  say  also  the  demons  ;  and 
the  grave  of  our  lawgiver  Moses  ;  and  the  ram  of  our  father 
Abraham  ;  and  some  say  the  tongs,  the  model  of  the  tongs. 

7.  Seven  things  are  to  be  met  with  in  a  rude  person,  and 
seven  in  a  wise  man.  The  wise  man  will  not  speak  before 
one  who  excels  him  in  wisdom  and  years  ;  nor  will  he  interrupt 
his  companion  in  his  discourse ;  nor  is  he  in  haste  to  answer ; 
he  inquires  according  to  the  subject,  and  answers  according 

*  Num.  xiv.  22.  knows   how   to  hew   stones,    and   helped 

•The    shameer    is    the    worm    which        Solomon   to  build  the   Temple. 


THE  FATHERS  213 

to  the  decision,  and  he  will  answer  the  first  proposition  first, 
and  the  last  proposition  last ;  and  what  he  has  not  heard  he 
will  acknowledge  he  has  not  heard  it;  and  he  confesses  the 
truth.  But  the  opposites  of  these  are  to  be  met  with  in  a  rude 
person. 

8.  Seven  kinds  of  punishment  are  brought  on  the  world  for 
seven  important  sins ;  for  when  a  part  of  the  people  give  tithes 
and  the  others  do  not,  a  scarcity  and  a  dearth  ensue,  so  that 
some  are  filled  and  others  suffer  hunger ;  but  when  the  whole 
agree  not  to  give  tithes,  a  famine  of  dearth  and  confusion 
ensues.  If  they  offer  not  up  the  "  cake,"  4  confusion  and  fire 
ensue.  Pestilence  comes  into  the  world  for  the  commission 
of  sins  said  to  be  punished  with  death  in  the  law,  but  which 
are  not  recognized  by  our  judges  ;  and  for  not  observing  the 
law  concerning  the  fruits  of  the  Sabbatical  year.  The  sword 
enters  the  world  on  account  of  the  delay  of  justice  and  its 
perversion ;  and  on  account  of  those  who  explain  the  law 
contrary  to  its  true  sense. 

9.  Evil  beasts  come  into  the  world  on  account  of  false  swear- 
ing, and  the  profanation  of  God's  name.  Captivity  enters  the 
world  on  account  of  idolatry,  immorality,  bloodshed,  and  not 
suffering  the  land  to  rest  on  the  Sabbatical  year.  At  four 
seasons  the  pestilence  is  prevalent — in  the  fourth  year,  the 
seventh,  and  the  end  of  the  seventh,  and  the  end  of  the  feast 
of  tabernacles  in  every  year.  In  the  fourth  year,  for  not  giving 
the  poor's  tithe  of  the  third  year ;  in  the  seventh,  for  with- 
holding the  poor's  tithe  of  the  sixth  year ;  and  at  the  end  of  the 
seventh,  on  account  of  the  fruits  of  the  Sabbatical  year;  and 
at  the  end  of  the  feast  of  tabernacles  yearly,  on  account  of 
robbing  the  poor  of  the  gifts  due  to  them. 

10.  There  are  four  sorts  of  men :  He  who  says,  that  which 
is  mine  is  mine,  and  that  which  is  thine  is  thine,  is  a  passable 
custom,  and  some  say  this  was  the  custom  of  Sodom.  He 
who  says,  what  is  thine  is  mine,  and  what  is  mine  is  thine,  is 
the  custom  of  the  ignorant.  He  who  says,  what  is  mine  is 
thine,  and  what  is  thine  is  also  thine,  is  the  custom  of  the  pious. 
He  who  says,  what  is  mine  is  mine,  and  what  is  thine  is  mine, 
is  the  custom  of  the  wicked. 

11.  There  are  four   sorts  of  passionate  men:    He  who  is 

*  Num.  xv.  20. 


214 


THE  TALMUD 


easily  provoked  and  easily  pacified  loses  more  than  he  gains ; 
he  whom  it  is  difficult  to  provoke  and  difficult  to  pacify  gains 
more  than  he  loses ;  he  whom  it  is  difficult  to  provoke  and 
easy  to  pacify  is  pious ;  but  he  who  is  easily  provoked  and  with 
difficulty  pacified  is  wicked. 

12.  There  are  four  sorts  of  disciples :  He  who  is  quick  to 
hear  and  quick  to  forget  loses  more  than  he  gains ;  he  who 
is  slow  to  hear  and  slow  to  forget  gains  more  than  he  loses ; 
he  who  is  quick  to  hear  and  slow  to  forget  is  wise ;  he  who 
is  slow  to  hear  and  quick  to  forget  has  an  evil  portion. 

13.  There  are  four  sorts  in  those  who  bestow  charity :  He 
who  is  willing  to  give  but  does  not  wish  that  others  should 
give,  has  an  envious  eye  toward  others ;  he  who  likes  to  see 
others  give  but  will  not  give,  has  an  evil  eye  toward  himself; 
he  who  is  willing  to  give  and  that  others  should  also  give,  acts 
piously ;  he  who  will  not  give  and  likes  not  that  others  should 
give,  acts  wickedly. 

14.  There  are  four  sorts  in  those  who  go  to  college:  He 
who  goes  but  does  not  study,  has  only  the  reward  of  going; 
he  who  studies  and  does  not  go,  has  the  reward  of  action ;  he 
who  goes  and  studies,  is  pious  ;  he  who  neither  goes  nor  studies, 
is  wicked. 

15.  There  are  four  sorts  in  those  who  sit  before  the  Sages: 
Those  who  act  as  a  sponge,  a  funnel,  a  strainer,  and  a  sieve ; 
as  a  sponge  which  sucks  up  all,  as  a  funnel  which  receives  at 
one  end  and  lets  out  at  the  other,  as  a  strainer  which  lets  the 
wine  pass  through,  but  retains  the  lees,  and  as  a  sieve  which 
lets  the  bran  pass  through  but  retains  the  fine  flour. 

16.  Every  affection  that  depends  on  some  carnal  cause,  if 
that  cause  ceases  the  affection  ceases,  but  that  which  does  not 
depend  on  such  a  cause  will  never  cease.  Where  do  we  meet 
with  an  affection  dependent  on  a  carnal  cause  ?  Such  was 
the  love  of  Ammon  to  Tamar ;  but  that  which  does  not  depend 
on  such  a  cause  was  the  love  of  David  and  Jonathan. 

17.  Every  dispute  that  is  carried  on  for  God's  sake,  will 
in  the  end  be  established  ;  but  that  which  is  not  for  God's 
sake,  will  not  be  established.  "  What  may  be  considered  a 
dispute  for  God's  sake?"  "Such  as  the  disputes  of  Hillel 
and  Shammai  'but  that  which  was  not  for  God's  sake  was  the 
contention  of  Korah  and  all  his  company." 


THE  FATHERS 


2*5 


18.  He  who  by  his  conduct  justifies  the  public,  no  sin  will 
be  caused  through  his  means,  and  whosoever  causes  the  public 
to  sin  is  not  suffered  to  repent.  Moses  acted  justly  and  caused 
the  public  to  obtain  merit :  the  merit  of  the  public  was  at- 
tributed to  him,  as  is  said,  "  He  executed  the  justice  of  the 
Lord  and  his  judgments  with  Israel."  5  Jeroboam,  the  son  of 
Nebat,  sinned,  and  caused  Israel  to  sin  :  the  sin  of  the  public  was 
attributed  to  him,  as  is  said,  "  Because  of  the  sins  of  Jeroboam, 
who  did  sin,  and  who  made  Israel  to  sin."  6 

19.  He  who  possesses  these  three  virtues  is  of  the  disciples 
of  our  father  Abraham,  and  he  who  is  possessed  of  the  three 
opposites  is  of  the  disciples  of  the  wicked  Balaam.  The  dis- 
ciples of  our  father  Abraham  possess  a  benevolent  eye,  a 
humble  spirit,  and  a  contented  mind.  The  disciples  of  Balaam 
have  an  evil  eye,  a  haughty  spirit,  and  a  narrow  mind.  "  What 
is  the  difference  between  the  disciples  of  our  father  Abraham 
and  the  disciples  of  the  wicked  Balaam  ?  "  "  The  disciples  of 
our  father  Abraham  eat  of  the  fruit  of  their  good  works  in  this 
world,  and  inherit  the  future  one,  for  it  is  said,  '  That  I  may 
cause  those  that  love  me  to  inherit  substance,  and  I  will  fill 
their  tieasures.' 7  But  the  disciples  of  the  wicked  Balaam  in- 
herit hell  and  descend  to  the  pit  of  destruction,  as  is  said,  '  But 
Thou,  O  God,  shalt  bring  them  down  into  the  pit  of  destruc- 
tion; bloody  and  deceitful  men  shall  not  live  out  half  their 
days,  but  I  will  trust  in  Thee.'  "  8 

20.  Judah,  son  of  Tamai,  said,  "  be  bold  as  a  leopard,  light 
as  an  eagle,  swift  as  a  roe,  and  strong  as  a  lion,  to  do  the 
will  of  Thy  Father,  who  is  in  heaven."  He  used  to  say,  "  the 
impudent  are  for  hell  and  the  modest  for  paradise.  May  it 
be  acceptable  in  Thy  presence,  O  Lord  our  God !  that  Thy  city 
may  speedily  be  rebuilt  in  our  days,  and  let  our  portion  be 
in  Thy  law." 

21.  He  also  said,  "  at  five  years  of  age  a  child  should  study 
the  Bible ;  at  ten  he  should  study  the  Mishna ;  at  thirteen  he 
should  observe  the  precepts;  at  fifteen  he  should  study  the 
Gemara  ;  at  eighteen  he  should  get  married  ;  at  twenty  he  should 
study  the  law ;  at  thirty  he  is  arrived  at  full  strength ;  at  forty 
he  is  arrived  at  understanding ;  at  fifty  he  is  able  to  give  coun- 
sel ;  at  sixty  he  is  accounted  aged ;  at  seventy  he  is  hoary ;  at 

■  Deut.  xxxiii.  21.  •  :  Kings  xiv.  16.  T  Prov.  viii.  21.  •  Ps.  lv.  23. 


2i6  THE  TALMUD 

eighty  he  may  still  be  accounted  strong;  at  ninety  he  is  only 
fit  for  the  pit ; 9  at  ioo  he  is  as  if  already  dead  and  forgotten 
from  the  world." 

22.  The  son  of  Bagbag  said,  "  ponder  the  law  again  and 
again,  for  all  things  are  in  it;  contemplate  it  always,  and  de- 
part not  from  it,  for  there  is  nothing  to  be  preferred  to  it." 

23.  The  son  of  Haha  said,  "  the  reward  is  proportioned  to 
the  labor." 

CHAPTER    VI 

1.  The  Sages  studied  in  the  language  of  the  Mishna  ;  blessed 
be  He  who  made  choice  of  them  and  their  learning.  R.  Meier 
said,  "  he  who  is  engaged  in  the  study  of  the  law  for  its  own 
sake  merits  many  things,  and  not  only  so,  but  the  whole  world 
is  under  the  greatest  obligation  to  him ;  he  is  called  a  dear 
friend,  dear  to  God  and  dear  to  mankind ;  he  rejoices  God  and 
rejoices  His  creatures.  It  clothes  him  with  meekness  and  the 
fear  of  God,  and  directs  him  to  become  just,  pious,  righteous, 
and  faithful ;  it  removes  him  from  sin,  and  brings  him  near  to 
merit,  and  the  world  is  benefited  by  his  counsel,  sound  wisdom, 
understanding,  and  strength  ;  as  is  said,  "  Counsel  is  mine,  and 
sound  wisdom  ;  I  am  understanding,  I  have  strength."  1  It 
also  bestows  on  him  empire,  dominion,  and  perception  in 
judgment.  It  reveals  the  secrets  of  the  law  to  him,  and  he 
shall  be  an  increasing  fountain,  and  a  never-failing  river ;  and 
it  will  cause  him  to  be  modest,  slow  to  anger,  and  ready  to 
pardon  an  injury  done  to  him ;  and  it  will  magnify  and  exalt 
him  above  all  things." 

2.  R.  Joshua,  son  of  Levi,  said,  "  every  day  a  Divine  voice 
(bath  kol)  proceeds  from  Mount  Horeb,  which  proclaims  and 
says,  '  Woe  be  to  those  who  contemn  the  law ;  for  whoever  is 
not  engaged  in  the  study  of  the  law  may  be  considered  as  ex- 
communicate ' ;  for  it  is  said,  '  as  a  jewel  of  gold  in  a  swine's 
snout,  so  is  a  fair  woman  which  is  without  discretion  ' ;  -  and 
it  is  said,  '  And  the  tables  were  the  work  of  God,  and  the 
writing  was  the  writing  of  God,  graven  upon  the  tables.' s 
Read  not  graven  but  freedom  ;  for  who  are  counted  free  but 
those  engaged  in  the  study  of  the  law,  and  whoever  is  engaged 

•  Or,  perhaps,  "  for  meditation."  *  Prov.   xi.   22. 

1  Prov.  viii.   14.  •  Ex.   xxxii.   16. 


THE  FATHERS  217 

in  the  study  of  the  law  is  exalted ;  as  it  is  said,  '  And  from 
Mattanah  to  Nahaliel,  and  from  Nahaliel  to  Bamoth.'  "  * 

3.  He  who  learns  from  his  companion  one  chapter,  sentence, 
verse,  or  expression,  ought  to  behave  toward  him  with  respect; 
for  thus  we  find  by  David,  King  of  Israel,  who  having  learned 
only  two  things  from  Ahitophel,  called  him  his  teacher,  guide, 
and  acquaintance,  as  is  said,  "  But  it  was  thou,  a  man  mine 
equal,  my  guide,  and  mine  acquaintance."  5  Hence  it  may  be 
deduced  that  if  David,  King  of  Israel,  who  having  learned 
only  two  things  from  Ahitophel,  called  him  his  "  teacher, 
guide,  and  acquaintance,"  how  much  more  ought  he  who 
learns  from  his  companion  a  single  chapter,  sentence,  verse, 
or  expression,  to  show  him  the  utmost  respect?  And  there 
is  no  glory  but  the  knowledge  of  the  law ;  as  is  said,  "  The  wise 
shall  inherit  glory  " ; 6  and  the  perfect  shall  inherit  the  good ; 
but  nothing  is  really  good  but  the  law,  as  is  said,  "  For  I  give 
you  good  doctrine,  forsake  ye  not  my  law."  7 

4.  Thus  is  the  law  to  be  observed:  Thou  shalt  eat  bread 
and  salt,  and  water  by  measure  shalt  thou  drink ;  on  the  earth 
shalt  thou  sleep,  and  a  life  of  trouble  shalt  thou  live ;  and  thou 
shalt  labor  in  the  study  of  the  law.  If  thou  doest  thus,  thou 
shalt  be  happy,  and  it  shall  be  well  with  thee ;  thou  shalt  be 
happy  in  this  world,  and  it  shall  be  well  with  thee  in  the  world 
to  come. 

5.  Seek  not  grandeur  for  thyself,  neither  covet  more  honor 
than  thy  learning  merits.  Crave  not  after  the  tables  of  kings ; 
for  thy  table  is  greater  than  their  table,  and  thy  crown  is  greater 
than  their  crown ;  and  the  Master  who  employs  thee  is  faithful 
to  pay  thee  the  reward  of  thy  labor. 

6.  The  law  is  more  excellent  than  the  priesthood  and  roy- 
alty ;  for  royalty  is  acquired  by  thirty  properties,  and  the  priest- 
hood by  twenty-four ;  but  the  law  is  acquired  by  forty-eight 
things,  and  these  are  they — with  study,  attention,  eloquence; 
an  understanding  heart,  an  intelligent  heart ;  with  dread  and 
meekness,  fear  and  joy ;  with  attendance  on  the  Sages,  the 
acuteness  of  companions,  and  disputations  of  the  disciples ; 
with  sedateness,  the  study  of  the  Bible,  and  the  Mishna;  in 
purity,  in  taking  little  sleep,  in  using  little  discourse,  in  being 
little  engaged  in  traffic,  in  taking  little  sport,  in  enjoying  little 

*  Num.  xxi.   19.  •  Ps.  lv.    13.  8  Prov.  Hi.  35.  T  Prov.  iv.  2. 


2i8  THE  TALMUD 

delight  and  little  worldly  manners ;  in  being  slow  to  anger, 
in  having  a  good  heart,  in  having  faith  in  the  Sages,  and  in 
bearing  chastisements ;  in  being  sensible  of  his  situation,  and 
rejoicing  in  his  portion ;  in  being  circumspect  in  his  language, 
in  not  pretending  to  pre-eminence,  in  sincerely  loving  God, 
and  loving  His  creatures  ;  in  loving  admonition,  and  that  which 
is  right ;  in  avoiding  honor,  and  in  not  priding  himself  on  his 
acquired  knowledge ;  not  rejoicing  in  pronouncing  sentence, 
in  bearing  the  burden  equally  with  his  companion,  and  inclin- 
ing him  to  merit,  and  confirming  him  in  the  truth  and  in  peace  ; 
is  sedate  in  his  study,  inquires  according  to  the  subject,  and 
answers  according  to  the  constitution ;  is  attentive  to  study, 
and  extends  it ;  learns  it  with  a  view  to  the  teaching  of  others, 
and  also  with  a  view  to  perform  the  precepts ;  increases  his 
teacher's  knowledge,  and  is  attentive  to  his  instruction,  and 
reports  everything  in  the  name  of  the  person  who  said  it ;  hence 
it  is  inferred  that  whoever  reports  anything  in  the  name  of  the 
person  who  said  it,  procures  redemption  for  the  world,  as  is 
said,  "  And  Esther  certified  the  king  thereof  in  Mordecai's 
name."  8 

7.  Great  is  the  law,  which  bestows  life  on  the  doers  of  it, 
both  in  this  world  and  in  the  world  to  come ;  as  is  said,  "  For 
they  are  life  unto  those  that  find  them,  and  health  to  all  their 
flesh."  9  And  it  is  said,  "  It  shall  be  health  to  thy  navel,  and 
marrow  to  thy  bones."  10  And  it  is  said,  "  She  is  a  tree  of 
life  to  them  that  lay  hold  upon  her;  and  happy  is  everyone 
that  retaineth  her."  x  And  it  is  said,  "  For  they  shall  be  an 
ornament  of  grace  unto  thy  head,  and  chains  about  thy  neck."  2 
And  it  is  said,  "  She  shall  give  to  thine  head  an  ornament  of 
grace ;  a  crown  of  glory  shall  she  deliver  to  thee."  3  And  it 
is  said,  "  Length  of  days  is  in  her  right  hand,  and  in  her  left 
hand  riches  and  honor."  4  And  it  is  said,  "  For  length  of  days 
and  long  life,  and  peace  shall  they  add  to  thee."  B 

8.  Rabbi  Simeon,  son  of  Judah,  in  the  name  of  Rabbi 
Simeon,  son  of  Jochai,  said,  "  beauty,  strength,  riches,  honor, 
wisdom,  age,  hoariness,  and  many  children,  are  suitable  for 
the  righteous,  and  suitable  for  the  world ;  as  is  said,  "  The 

•  Esther  ii.  22.  *  Prov.  i.  9. 

•  Prov.  iv.  22.  *  Prov.  iv.  9. 
10  Prov.   iii.  8.  *  Prov.  iii.   16. 
1  Prov.  iii.  18.  ■  Prov.  iii.  2. 


THE  FATHERS  219 

hoary  head  is  a  crown  of  glory,  if  it  be  found  in  the  way  of 
righteousness."  6  And  it  is  said,  "  Children's  children  are  the 
crown  of  old  men,  and  the  glory  of  children  are  their  fathers."  T 
And  it  is  said,  "  Then  the  moon  shall  be  confounded,  and  the 
sun  ashamed,  when  the  Lord  of  Hosts  shall  reign  on  Mount 
Zion,  and  in  Jerusalem ;  and  before  his  ancients  gloriously."  8 
9.  Rabbi  Simeon,  son  of  Manasya,  said,  "  those  seven  quali- 
ties which  the  Sages  counted  as  proper  for  the  righteous,  were 
all  established  in  the  Rabbi  (Judah)  and  his  children."  Rabbi 
Jose,  son  of  Kishma,  said,  "  I  was  once  travelling  along  the 
road  and  met  a  certain  person,  who  saluted  me  with  peace, 
and  I  returned  his  salutation.  He  then  said  to  me,  '  Rabbi, 
whence  art  thou  ? '  I  answered  him,  '  from  a  great  city 
abounding  in  sages  and  scribes :  '  said  he  to  me,  '  if  thou  be 
willing  to  dwell  with  us  in  our  city,  then  will  I  give  thee  a 
thousand  thousand  golden  dinars,  and  precious  stones  and 
pearls.'  To  this  I  answered,  '  if  thou  wouldst  give  me  all 
the  silver  and  gold,  and  precious  stones  and  pearls  in  the 
world,  I  would  only  dwell  in  a  place  where  the  law  is  studied ; 
because  at  the  time  of  man's  departure  from  this  world  he 
is  not  accompanied  either  with  silver  and  gold,  and  precious 
stones  and  pearls,  but  with  the  law  and  good  deeds  alone, 
as  is  said,  '  When  thou  goest  it  shall  lead  thee :  when  thou 
sleepest  it  shall  keep  thee :  and  when  thou  awakest  it  shall  t°!k 
with  thee.'  "  9  "  When  thou  goest  it  shall  lead  thee,"  that  is 
in  this  world.  "  When  thou  sleepest  it  shall  keep  thee,"  in 
the  grave ;  "  and  when  thou  awakest  it  shall  talk  with  thee," 
in  the  world  to  come.  And  thus  it  is  written  in  the  book  of 
Psalms  by  the  hand  of  David,  King  of  Israel,  "  The  law  of 
thy  mouth  is  better  to  me  than  thousands  of  gold  and  silver."  10 
And  it  is  said,  "  The  silver  is  mine,  and  the  gold  is  mine,  saith 
the  Lord  of  Hosts."  x 

10.  Five  possessions  hath  the  Holy  One,  blessed  be  He, 
obtained  in  this  world,  and  these  are  they — the  law  is  one 
possession ;  heaven  and  earth  another ;  Abraham  another ; 
Israel  another ;  and  the  holy  Temple  another.  Now  whence 
is  it  to  be  proved  that  the  law  is  one  possession?  Because 
it  is  written,  "  The  LORD  possessed  me  in  the  beginning  of 

8  Prov.  xvi.  31.  •  Prov.  vi.  22. 

7  Prov.  xvii.  6.  M  Ps.  cxix.  72. 

8  Isa.  xxiv.  23.  l  Hag.  ii.  8. 


220  THE  TALMUD 

His  way  before  His  works  of  old."  2     And  whence  is  it  proved 
that  heaven  and  earth  is  another  possession?     Because  it  is 
said,  "  Thus  saith  the  Lord,  The  heaven  is  my  throne  and  the 
earth  is  my  footstool ;  where  is  the  house  that  ye  build  unto 
me  ?  and  where  is  the  place  of  my  rest  ? " 3     And  it  is  said, 
"  O  Lord,  how  manifold  are  thy  works !  in  wisdom  hast  thou 
made  them  all ;  the  earth  is  full  of  thy  riches."  4     Whence  is 
it  proved  that  Abraham   is  one  possession?     Because  it  is 
written,  "  And  he  blessed  him,  and  said  blessed  be  Abraham 
of  the   most  high   God,  possessor   of  heaven  and   earth." 5 
Whence  is  it  proved  that  Israel  is  one  possession?     Because 
it  is  written,  "  Till  thy  people  pass  over,  O  Lord,  till  the  people 
pass  over,  which  thou  hast  purchased."  6     And  it  is  said,  "  But 
to  the  saints  that  are  in  the  earth,  and  to  the  excellent,  in  whom 
is  all  my  delight."  7     Whence  can  it  be  proved  that  the  holy 
temple  is  one  possession  ?     Because  it  is  said,  "  The  sanctuary, 
O  Lord,  which  thy  hands  have  established."  8     And  it  is  said, 
"  And  he  brought  them  to  the  border  of  his  sanctuary,  even 
to  this  mountain   which  his  right  hand  hath  purchased."9 
Everything  which  God  created,  he  created  but  for  his  glory ; 
as  is  said,  "  Everyone  that  is  called  by  my  name ;  for  I  have 
created  him  for  my  glory,  I  have  formed  him;  yea,  I  have 
made  him."10     And  the  Lord  will  reign  forever  and  ever. 
R.  Chanina,  son  of  Akasea,  said,  "  the  Holy  One,  Blessed  be 
He,  wished  to  purify  Israel,  wherefore  He  magnified  for  them 
the  Law  and  the  Commandments,  as  is  said,  '  The  Lord  is 
well  pleased  for  his  righteousness'  sake ;  he  will  magnify  the 
law  and  make  it  honorable."  * 

«  Prov.  viii.  22.  I  Ps.  xvi.  3. 

8  Isa    Ixvi.  1.  "  Exod.  xv.  17. 

*  Ps    civ.  24.  *  Ps-  Ixxvni.  54. 
«  Gen.  xiv.  19.  "  Isa-  «"•■  ">' 

*  Exod.  xv.  16.  *  Isa-  xl»-  2»- 


THE   DAILY   SACRIFICE 

Guarding  the  Temple  at  Night — Taking  the  Ashes  Off  the  Altar — Casting 
Lots — Opening  the  Temple  in  the  Morning — Arranging  the  Fire  on 
the  Altar — The  Wood- Kindling — Allotting  Services — Examination 
of  the  Daily  Sacrifice — Slaughter-house — Sounds  Heard  at  Jericho — 
Snuffing  the  Candlestick — Position  of  the  Lamb  when  Slain — Pour- 
ing Out  its  Blood — Preparations  for  Burning — Order  of  Carrying  the 
Members  to  the  Altar — Blessings — Cleansing  the  Vessels  of  the  Holy 
Place — The  High  Priest  on  the  Altar — Music  and  Psalm-Singing. 

CHAPTER    I 

i.  The  Priests  guarded  the  sanctuary  in  three  places  * — in 
the  House  Abtinas,  in  the  House  Nitzus,  and  in  the  House 
Moked.  The  House  Abtinas  and  the  House  Nitzus  had 
upper  chambers,  and  the  young  priests  guarded  there.  The 
House  Moked  was  arched,  and  its  large  chamber  was  sur- 
rounded with  stone  divans,  and  the  elders  of  the  House  of 
the  Fathers  slept  there,  with  the  keys  of  the  court  in  their 
hands;  and  the  younger  priests  also  slept  there,  each  with 
his  cushion  on  the  ground.  They  did  not  sleep  in  the  holy 
garments,  but  they  undressed,  and  folded  them,  and  put 
them  under  their  heads,  and  they  covered  themselves  with 
their  own  dresses.  If  legal  defilement  happened  to  one  of 
them,  he  went  out,  and  proceeded  in  the  circuit  that  went 
under  the  Temple,  and  candles  flamed  on  either  side,  until  he 
arrived  in  the  house  of  baptism.  And  the  fire  pile  was  there, 
and  the  place  of  the  seat  of  honor;  and  this  was  its  honor, 
when  he  found  it  closed,  he  knew  that  someone  was  there; 
when  he  found  it  open  he  knew  that  no  one  was  there.  He 
descended  and  washed;  he  came  up  and  wiped  himself,  and 
warmed  himself  before  the  fire  pile.  He  came  and  sat  beside 
his  brethren  the  priests,  till  the  doors  were  opened ;  then  he 
went  out  on  his  own  way. 

1  See  the  treatise  on  "  Measurements,"  chap.  i. 


221 


222  THE  TALMUD 

2.  He  who  wished  to  take  the  ashes  from  the  altar,  rose 
up  early  and  bathed  before  the  Captain  of  the  Temple  came. 
And  in  what  hour  did  the  Captain  come?  All  times  were 
not  equal ;  sometimes  he  came  at  cockcrow,  or  near  to  it,  be- 
fore or  after  it.  The  Captain  came,  and  knocked  for  them, 
and  they  opened  to  him.  He  said  to  them,  "  let  whoever  is 
washed,  come,  and  cast  lots."  They  cast  lots,  and  he  gained 
who  gained. 

3.  He  took  the  key  and  opened  the  wicket  door,  and  en- 
tered from  the  House  Moked  to  the  court,  and  the  priests 
went  after  him  with  two  lighted  torches  in  their  hands.  And 
they  divided  themselves  into  two  parties.  These  went  in  the 
gallery  eastward,  and  those  went  in  the  gallery  westward. 
They  observed  everything  as  they  walked  till  they  approached 
the  place  of  the  pancake-makers.  They  arrived.  Both  par- 
ties said,  peace !  all  peace !  The  pancake-makers  began  to 
make  pancakes. 

4.  He  who  gained  the  lot  to  take  the  ashes  from  the  altar, 
took  them ;  and  they  said  to  him,  "  be  careful  that  thou  touch 
not  the  vessels,  till  thou  dost  sanctify  thy  hands  ana  thy  feet 
from  the  laver."  And  the  ash  dish  was  placed  in  the  corner 
between  the  ascent  to  the  altar  and  the  west  of  the  ascent. 
No  man  entered  with  the  priest,  and  there  was  no  candle  in 
his  hand,  but  he  walked  toward  the  light  of  the  fire  on  the 
altar.  They  did  not  see  him,  and  they  did  not  hear  his  voicej 
till  they  heard  the  creaking  of  the  wheel,  which  the  son  of 
Kattin  made  for  the  laver,  and  they  said,  "  the  time  has  come 
to  sanctify  his  hands  and  feet  from  the  laver."  He  took  the 
silver  ash  dish,  and  he  went  up  to  the  top  of  the  altar,  and  he 
turned  the  live  coals  on  one  side,  and  he  piled  up  those  that 
were  well  burned  inward,  and  he  descended,  and  came  on  the 
pavement  of  the  altar.  He  turned  his  face  northward,  and 
went  eastward  of  the  ascent  about  ten  cubits.  He  packed  the 
coals  on  the  pavement  three  hand-breadths  distant  from  the 
ascent,  at  the  place  where  they  put  the  crops  of  the  fowls,  and 
the  ashes  of  the  inner  altar,  and  of  the  candlestick. 


THE  DAILY  SACRIFICE  223 


CHAPTER  II 

1.  His  brethren  saw  him  come  down,  and  they  came  run- 
ning to  him.  They  hastened  and  sanctified  their  hands  and 
their  feet  from  the  laver.  They  took  the  brushes  and  the  forks, 
and  went  up  to  the  top  of  the  altar.  The  members  and  the 
cauls  x  (of  the  sacrifices)  which  were  not  consumed  over  night, 
they  moved  to  the  side  of  the  altar.  If  the  sides  could  not 
contain  them,  they  laid  them  out  in  a  closet  at  the  ascent. 

2.  They  commenced  to  bring  up  the  ashes  to  the  top  of 
the  heap,2  and  the  heap  was  on  the  middle  of  the  altar.  Some- 
times there  was  on  it  about  300  cors ; 3  but  in  the  holidays  they 
did  not  clear  away  the  ashes,  since  they  were  an  honor  for  the 
altar.     Never  was  the  priest  lazy  in  removing  the  ashes. 

3.  The  priests  began  bringing  up  the  fagots  to  arrange 
the  fire  of  preparation  on  the  altar.  "  Was,  then,  all  wood 
allowed  for  preparation  ?  "  "  Yes,  all  wood  was  allowed  for 
the  fire  of  preparation,  except  that  of  the  olive  and  that  of 
the  vine.  But  these  they  preferred — branches  of  the  fig-tree, 
of  the  nut,  and  of  the  pine." 

4.  The  priests  arranged  the  great  fire  of  preparation  east- 
ward, and  then  made  an  opening  eastward,  so  that  the  heads 
of  the  inward  fagots  touched  the  heap  on  the  altar.  And 
there  was  a  division  between  the  fagots,  that  the  priests  might 
kindle  the  chips  there. 

5.  The  priest  chose  from  the  fagots  the  best  figwood  to 
arrange  the  second  fire  of  preparation  for  the  incense  opposite 
the  western  horn  southward.  He  prolonged  it  from  the  horn 
toward  the  north  four  cubits,  reckoning  for  five  seahs  *  of  live 
coals,  and  on  the  Sabbath  he  reckoned  for  eight  seahs  of  live 
coals.  As  they  placed  there  the  two  cups  of  frankincense  of 
the  showbread.  The  members  and  cauls  (of  the  sacrifices) 
which  were  not  consumed  by  the  fire  overnight,  were  returned 
again  by  the  priests  to  the  great  fire  of  preparation.  And  they 
kindled  both  the  preparations  with  fire ;  and  they  came  down, 
and  entered  into  the  chamber  of  hewn  stone.6 

1  Membranes  over  the  fat.  *  A  seah,  according  to  the  Rabbis,  was 

*  In  the  form  of  an  apple.  x.4762  gallon. 

*  A   cor   was   equal,   according  to  the  *  Or,  of  "  the  treasurers." 
Rabbis,  to  44.286  gallons,  but  Josephus 

reckons  it  to  have  been  86.696  gallons. 


224  THE  TALMUD 


CHAPTER  III 

i.  The  Captain  of  the  Temple  said  to  the  priests,  "come 
and  cast  lots."  "Who  is  to  slaughter?"  "Who  is  to 
sprinkle  ?  "  "  Who  is  to  take  the  ashes  from  the  inner  altar  ?  " 
"  Who  is  to  take  the  ashes  from  the  candlestick  ?  "  "  Who  is 
to  bring  up  the  members  to  the  ascent,  the  head  and  the  right 
foot,  and  the  two  hind  feet,  the  chine,  and  the  left  foot,  the 
breast,  and  the  throat,  and  the  two  sides,  the  inwards,  and  the 
fine  flour,  and  the  pancakes  and  the  wine  ? "  They  cast  lots, 
and  he  gained  who  gained. 

2.  The  Captain  said  to  them,  "  go  and  see  if  the  time  for 
slaughter  approaches  ?  "  If  it  approached,  the  watchman  said, 
"  it  brightens."  Matthia,  son  of  Samuel,  said,  "  is  it  light  in 
the  whole  east,  even  to  Hebron?  "  and  he  said,  "  yes." 

3.  He  said  to  them,  "  go  and  bring  the  lamb  from  the  lamb- 
chamber."  The  lamb-chamber  was  in  the  northwest  corner 
of  the  court,  and  there  were  four  chambers  there,  one  the 
lamb-chamber,  one  the  seal-chamber,1  and  one  chamber  for 
the  burning  materials,  and  one  chamber  where  they  made 
showbread. 

4.  The  priests  entered  the  chamber  for  the  vessels,  and  they 
brought  out  ninety-three  vessels  of  silver  and  gold.  They 
made  the  daily  sacrifice  drink  in  a  golden  cup.  Even  though 
he  was  examined  the  night  before,  they  examined  him  again 
by  torch-light. 

5.  He  who  gained  the  lot  for  the  daily  sacrifice,  led  the 
lamb  to  the  slaughter-house,  and  those  who  gained  the  lots 
for  the  members,  went  after  him.  The  slaughter-house  was 
to  the  north  of  the  altar,  and  in  it  were  eight  dwarf  pillars, 
and  beams  of  cedar-wood  were  fastened  upon  them,  and  iron 
hooks  were  fastened  in  them.  And  there  were  three  rows 
of  hooks  to  each  of  them.  Upon  them  the  priests  hung  the 
sacrifices,  and  skinned  them,  near  the  marble  tables  between 
the  pillars. 

6.  Those  who  gained  the  lot  for  the  removal  of  the  ashes 

'In    this     chamber     were    kept    the  scribed  with  "calf "  or  "  kid,"  accord- 

"  seals"    or    "tokens"    Riven    to    those  ing  to  the  offerings  to  be  presented ,  and 

persons  who  bought  their  offerings  from  with  the  word       male      when  the  otter; 

the    Levites.     These    "  seals  "    were    of  iag   was   to   be   a   ram;    and       sinner 

four    sorts,    and    were    respectively    in-  when  it  was  to  be  a  sin-ottering. 


THE  DAILY  SACRIFICE 


225 


from  the  inner  altar,  and  the  ashes  from  the  candlestick,  ad- 
vanced with  four  vessels  in  their  hands,  a  flagon  2  and  a  cup  3 
and  two  keys.  The  flagon  resembled  a  great  golden  measure 
containing  two  cabs  and  a  half.  And  the  cup  resembled  a 
great  golden  jug.  And  the  two  keys  to  the  sanctuary.  One 
key  entered  the  lock  up  to  the  shoulder  of  the  priest,  and  one 
opened  quickly. 

7.  The  priest  came  to  the  wicket  on  the  north,  and  there 
were  two  wickets  in  the  great  gate,  one  in  the  north  and  one 
in  the  south.  Through  that  in  the  south  man  never  entered, 
£.nd  Ezekiel  explains  it.  "  Then  said  the  Lord  unto  me :  This 
gate  shall  be  shut,  it  shall  not  be  opened,  and  no  man  shall 
enter  in  by  it ;  because  the  Lord,  the  God  of  Israel,  hath  en- 
tered in  by  it,  therefore  it  shall  be  shut."  4  He  took  the  key 
and  opened  the  wicket ;  he  entered  the  chamber,  and  he  went 
from  the  chamber  into  the  sanctuary,  until  he  came  to  the 
great  gate.  When  he  came  to  the  great  gate,  he  took  down 
the  bar  and  the  bolts  and  opened  it.  The  slaughterer  did  not 
slaughter  till  he  heard  the  noise  of  the  opening  of  the  great 
gate. 

8.  From  Jericho  s  people  heard  the  opening  of  the  great 
gate.  From  Jericho  they  heard  the  noise  of  the  shovel.9 
From  Jericho  they  heard  the  noise  of  the  wooden  wheel  which 
the  son  of  Kattin  made  for  the  laver.  From  Jericho  they 
heard  the  voice  of  Gabini  the  herald.  From  Jericho  they  heard 
the  sound  of  the  cornet.  From  Jericho  they  heard  the  sound 
of  the  cymbal.  From  Jericho  they  heard  the  voice  of  the  song. 
From  Jericho  they  heard  the  clang  of  the  horn,  and  some 
say  even  the  voice  of  the  High  Priest  at  the  time  when  he  men- 
tioned the  Name  on  the  Day  of  Atonement.  From  Jericho 
they  smelled  the  odor  of  the  preparation  of  incense.-  Said  R. 
Eleazar,  the  son  of  Daglai,  "  the  family  of  Aba  had  goats  on 
the  mountains  of  Mikvor,7  and  they  used  to  sneeze  from  the 
odor  of  the  preparation  of  the  incense." 

9.  The  priest  who  gained  the  lot  for  removing  the  ashes 
from  the  inner  altar  entered,  and  took  the  flagon  and  laid  it 

*  Otheri  read  "  a  basket."  Some  think  it  to  have  been  a  "  musical 

*  Or  jug.  instrument,"   and   others   consider   it    to 

*  Ezek.  xliv.  2.  have  been  "  an  organ." 

8  Jericho  is   about  eighteen  miles   dis-  T  Some    think     "  Machirus  "    on    the 

tant  from  Jerusalem.  east  of  the  Dead   Sea,  about  fifty  miles 

*  Perhaps    "  a    gong  "    or    "  a    bell."         distant  from  Jerusalem. 

15 


226  THE  TALMUD 

before  him,  and  he  took  handfuls  of  ashes  and  filled  them 
into  the  flagon,  and  at  last  he  brushed  the  remainder  into  it. 
And  he  left  it  and  went  out  (of  the  holy  place).  He  who 
gained  the  lot  for  removing  the  snuff  from  the  candlestick, 
entered  and  found  the  two  eastern  lights  burning.  He  snuffed 
the  rest,  and  left  these  burning  in  their  place.  If  he  found 
them  extinguished,  he  snuffed  them,  and  lighted  them  again 
from  those  still  burning,  and  afterward  he  snuffed  the  rest. 
And  there  was  a  stone  before  the  candlestick,  and  in  it  were 
three  steps,  on  which  the  priest  stood  and  trimmed  the  lights. 
And  he  placed  the  cup  with  the  snuff  on  the  second  step,  and 
went  out. 

CHAPTER   IV 

1.  The  priests  did  not  tie  the  four  feet  of  the  lamb  together, 
but  they  bound  its  fore  anc  hind  feet.  He  who  gained  the 
lot  for  carrying  the  members,  held  it ;  and  thus  was  it  bound, 
its  head  southward,  and  its  face  westward.  The  slaughterer 
stood  in  the  east  with  his  face  westward.  The  morning  sacri- 
fice was  slaughtered  at  the  northwestern  corner  on  the  second 
ring.  The  evening  sacrifice  was  slaughtered  at  the  north- 
eastern corner  on  the  second  ring.  The  slaughterer  slaugh- 
tered, and  the  receiver  caught  (the  blood).  The  priest  came 
to  the  northeastern  corner  of  the  altar,  and  he  sprinkled  the 
blood  northeast.  He  came  to  the  southwest,  and  sprinkled 
the  blood  southwest : 1  the  remainder  of  the  blood  he  poured 
out  on  the  southern  altar-base. 

2.  The  priest  did  not  break  its  leg,  but  he  made  a  hole  in 
the  midst  of  its  side,  and  by  that  it  was  hung  up.  He  skinned 
it  downward  till  he  came  to  the  breast.  When  he  came  to  the 
breast,  he  cut  off  the  head,  and  gave  it  to  him  who  had  gained 
(its  lot).  He  cut  off  the  two  hind  feet,  and  gave  them  to  him 
who  had  gained  them  for  his  lot.  He  finished  the  skinning; 
he  tore  out  the  heart,  that  the  blood  should  come  out.  He 
cut  off  the  two  fore  feet,  and  gave  them  to  him  who  had  gained 
them  for  his  lot.  He  came  to  the  right  leg;  he  cut  it  off,  and 
gave  it  to  him  who  had  gained  it  for  his  lot.     He  cleft  the 

1  In  each  act  of  sprinkling,  the  priest,        thus,  in  two  acts  of  sprinkling,  he  put 
standing  before  a  corner,   sprinkled  the        the  blood  on  its  four  sides, 
blood  on  two  sides  of  the  altar.     And 


THE  DAILY  SACRIFICE 


227 


body,  and  it  became  all  open  before  him.  He  took  out  the 
caul,  and  put  it  on  the  place  of  slaughter,  with  the  head  on 
the  top  of  it.  He  took  out  the  intestines  and  gave  them  to 
him  who  had  gained  them  for  his  lot  to  cleanse  them.  And 
the  belly  they  cleansed  in  the  house  of  the  washers,  as  much 
as  was  needful.  And  the  intestines  were  cleansed  three  times 
at  least,  upon  the  marble  tables  between  the  pillars. 

3.  The  priest  took  the  knife  and  separated  the  lungs  from 
the  liver,  and  the  ringer  of  the  liver  from  the  liver,  but  he  did 
not  remove  it  from  its  place.  He  made  a  hole  in  the  breast, 
and  gave  it  to  him  who  gained  it  for  his  lot.  He  came  to  the 
right  side,  and  he  cut  it  downward  to  the  backbone,  but  he 
did  not  touch  the  backbone,  till  he  came  to  the  two  tender 
ribs.  He  cut  it  off  and  gave  it  to  him  who  gained  it  for  his 
lot,  with  the  liver  hanging  upon  it.  He  came  to  the  neck, 
and  left  the  two  side  bones  on  both  sides.  He  cut  it  off  and 
gave  it  to  him  who  had  gained  it  for  his  lot,  with  the  windpipe 
and  the  heart  and  the  lungs  hanging  upon  it.  He  came  to 
the  left  side,  and  left  on  it  the  two  tender  ribs,  above  and  below, 
and  so  he  left  it  on  the  corresponding  side.  It  follows  that 
he  left  on  the  two  sides,  two  and  two  ribs  above,  and  two  and 
two  ribs  below.  He  cut  it  off,  and  gave  it  to  him  who  gained 
it  for  his  lot,  the  backbone  with  it,  and  the  spleen  hanging 
upon  it.  And  it  was  large,  but  the  right  side  is  called  large, 
as  the  liver  hangs  upon  it.  He  came  to  the  tail ;  he  cut  it  off 
and  gave  it  to  him  who  gained  it  for  his  lot,  and  the  fat,  and 
the  finger  of  the  liver,  and  the  two  kidneys  with  it.  He  took 
the  left  hind  leg,  and  gave  it  to  him  who  gained  it  for  his  lot. 
It  follows  that  all  the  priests  stood  in  one  row  with  the  mem- 
bers in  their  hands.  The  first  priest  with  the  head  and  hind 
foot,  the  head  in  his  right  hand  with  the  nose  toward  his  arm, 
and  the  horns  between  his  fingers,  and  the  place  of  slaughter 
upward,  and  the  caul  placed  on  it ;  and  the  right  hind  foot 
in  his  left  hand  with  the  skin  outside.  The  second  priest 
stood  with  the  two  fore  legs,  the  right  in  his  right  hand,  and 
the  left  in  his  left  hand,  and  the  skin  outside.  The  third  priest 
stood  with  the  tail  and  the  hind  foot ;  the  tail  in  his  right  hand, 
and  the  fat  wrapped  between  his  fingers,  and  the  finger  of  the 
liver  and  the  two  kidneys  with  it ;  the  left  foot  was  in  his  left 
hand  with  the  skin  outward.     The  fourth  priest  stood  with  the 


228  THE  TALMUD 

breast  and  the  throat.  The  breast  was  in  his  right  hand,  and 
the  throat  in  his  left,  and  its  side  bones  between  his  fingers. 
The  fifth  priest  stood  with  the  two  sides,  the  right  side  in  his 
right  hand,  and  the  left  side  in  his  left  hand,  and  the  skinny 
side  outward.  The  sixth  priest  stood  with  the  intestines  placed 
in  a  pan,  and  the  legs  over  them.  The  seventh  priest  stood 
with  the  fine  flour.  The  eighth  priest  stood  with  the  pan- 
cakes. The  ninth  priest  stood  with  the  wine.  They  then  pro- 
ceeded and  deposited  the  members  on  the  lower  half  of  the 
ascent  westward,  and  they  salted  them,  and  descended,  and 
came  to  the  chamber  of  the  hewn  stone  to  read  the  "  Hear,"  2 
etc. 

CHAPTER  V 

i.  The  Captain  of  the  Watch  said,  "  give  one  blessing," 
and  the  priests  blessed  and  read  the  ten  commandments, 
"  Hear," 1  etc.  "  And  it  shall  come  to  pass  if  ye  shall 
hearken,"  2  etc.  And  "  He  spake,"  3  etc.  They  then  gave  the 
three  blessings  to  the  people,  "  Truth  and  Sureness,"  and  "  the 
Service,"  and  "  the  Blessing  of  the  Priects."  And  on  the  Sab- 
bath they  added  one  blessing  for  the  outgoing  Temple-guard. 

2.  He  said  to  them,  "  novices  *  to  the  incense,  come  and 
cast  lots."  They  cast  lots.  He  gained  who  gained.  He  said 
to  them,  "  novices  with  old  men  come  and  cast  lots,  who  shall 
bring  up  the  members  of  the  lamb  from  the  ascent  to  the 
altar."  R.  Eliezer,  the  son  of  Jacob,  said,  "  those  priests  who 
brought  the  members  to  the  ascent  must  also  bring  them  to 
the  top  of  the  altar." 

3.  He  handed  the  priests  over  to  the  sextons.  They  di- 
vested them  of  their  dresses,  leaving  them  their  breeches  only, 
and  there  were  windows  there,  and  over  them  was  written, 
"  used  for  vestments."  5 

4.  He  who  gained  the  lot  for  the  incense,  took  the  spoon ; 
and  the  spoon  resembled  a  great  measure  of  gold  containing 

■  Called   the    Shema.     It   consisted   of  burned  it  before.     It  might   come  to  a 

the   following   three   passages  of   Script-  priest    once    in    his    lifetime,    and   never 

ure:  again  afterward.     Luke  i.  9. 

1  Deut.    vi.   4-9.  s  The     chambers    for     vestments     had 

a  Deut.  xi.  13-21.  separate  rooms  for  each  of  the   twenty- 

*  Num.   xv.  37-41.  four  courses,  and  separate  wardrobes  for 

*  The  lot  for  the  incense  was  always  each  of  the  four  kinds  of  vestments, 
arranged  for  a  new  man  who  had  never 


THE  DAILY   SACRIFICE  229 

three  cabs.     And  the  pan  was  heaped  full  of  incense ;  and  it 
had  a  covering  like  a  kind  of  weight  upon  it. 

5.  He  who  gained  the  lot  for  the  censer,  took  the  silver 
censer,  and  went  up  to  the  top  of  the  altar,  and  he  turned  the 
live  coals  here  and  there,  and  he  put  them  into  the  censer. 
He  descended,  and  poured  them  into  a  censer  of  gold.  There 
was  dispersed  from  them  about  a  cab  of  live  coals,  and  he 
brushed  them  into  the  channel  for  refuse.  On  the  Sabbath 
he  put  over  them  a  cover.  And  the  cover  was  a  great  vessel 
containing  a  letech.6  And  there  were  two  chains  to  it,  one 
by  which  the  priest  drew  it  down,  and  one  by  which  he  held 
it  from  above,  that  it  should  not  be  rolled  about ;  and  it  was 
useful  for  three  purposes,  as  a  covering  over  the  live  coals, 
and  as  a  covering  over  the  reptile  on  the  Sabbath,  and  it  was 
also  used  to  carry  down  the  ashes  from  the  altar. 

6.  The  priests  arrived  between  the  porch  and  the  altar.  One 
of  them  took  the  shovel,7  and  flung  it  between  the  porch  and 
the  altar.  No  one  could  hear  the  voice  of  his  neighbor  in 
Jerusalem  from  the  rattling  of  the  shovel.  And  it  was  useful 
for  three  purposes :  when  the  priest  heard  its  rattle,  he  knew 
that  his  brother  priests  were  entering  to  worship,  and  he  came 
running;  and  the  Levite,  when  he  heard  its  rattle,  knew  that 
his  brother  Levites  were  entering  to  chant,  and  he  came  run- 
ning ;  and  the  chief  of  the  Delegates  8  compelled  the  denied 
men  to  stand  in  the  eastern  gate  of  the  Temple. 

CHAPTER   VI 

1.  The  priests  began  ascending  the  steps  of  the  porch.  They 
who  gained  the  lot  for  the  removal  of  ashes  from  the  inner 
altar  and  from  the  candlestick,  proceeded  in  front.  He  who 
gained  the  lot  for  the  removal  of  ashes  from  the  inner  altar, 
entered  the  Holy  Place,  and  took  the  flagon,  and  he  bowed 
down  and  went  out.  He  who  gained  the  lot  for  the  removal 
of  snuff  from  the  candlestick,  entered  the  Holy  Place,  and 
found  the  two  eastern  lamps  burning;  he  removed  the  snuff 
from  the  eastern  one  and  left  the  western  one  burning,  and 
from  it  he  lighted  the  candlestick  in  the  evening.     If  he  found 

•  About  37%  gallons.  represent    the    whole    congregation    of 

T  See  note  5,  chap.  iii.  8.  Israel  in  the  temple  services. 

'The    Delegates    were    appointed    to 


230 


THE  TALMUD 


it  extinguished,  he  removed  the  snuff,  and  lit  it  from  the  altar 
of  burnt  offerings.  He  took  the  cup  from  the  second  step, 
and  he  bowed  down,  and  went  out. 

2.  He  who  gained  the  lot  for  the  censer,  gathered  the  live 
coals  on  the  top  of  the  altar  of  incense ;  and  he  smoothed  them 
with  the  bottom  of  the  censer,  and  he  bowed  down,  and  went 
out. 

3.  He  who  gained  the  lot  for  the  incense,  took  the  pan  from 
the  cup,  and  gave  it  to  his  friend  or  to  his  neighbor.  When 
the  incense  was  dispersed  in  it,  he  supplied  it  to  him  in  hand- 
fuls.  And  he  instructed  him,  "  be  careful  and  do  not  begin 
too  near  yourself,  lest  you  be  burned."  He  smoothed  it  and 
went  out.  The  offerer  could  not  offer  the  incense,  till  the 
Captain  said  to  him,  "  offer  incense."  If  the  offerer  were  the 
high  priest,  the  captain  said,  "  My  Lord,  High  Priest,  offer 
the  incense."  The  people  dispersed,  and  he  offered  the  incense, 
and  he  bowed  down  and  went  out  from  the  Holy  Place. 

CHAPTER   VII 

1.  When  the  High  Priest  entered  to  worship,  three  priests 
had  hold  of  him,  one  on  his  right  hand,  one  on  his  left  hand, 
and  one  by  the  jewels  on  his  breast-plate.  And  so  soon  as 
the  Captain  of  the  Temple  heard  the  sound  of  the  footsteps 
of  the  High  Priest  as  he  proceeded  on  his  way,  he  lifted  the 
veil  for  him.  He  entered  the  holy  place,  bowed  himself,  and 
went  out.  And  his  brethren  the  priests  entered,  and  bowed 
down,  and  went  out. 

2.  The  priests  came  and  stood  on  the  steps  of  the  porch. 
The  first  came  and  stood  to  the  south  of  his  brother  priests. 
And  they  had  five  vessels  in  their  hands — the  flagon  in  the 
hand  of  one,  and  the  cup  in  the  hand  of  one,  and  the  censer 
in  the  hand  of  one,  and  the  pan  in  the  hand  of  one,  and  the 
spoon  with  its  cover  in  the  hand  of  one.  They  blessed  the 
people  once.  In  the  city  they  said  the  service  in  three 
blessings,  but  in  the  sanctuary  they  said  it  in  one  blessing. 
In  the  sanctuary  they  pronounced  the  Name  1  as  it  is  written, 
but  in  the  city  they  pronounced  it  by  its  substitute.2     In  the 

1  Jehovah  where  "  Adonai  "  and  "  Jehovah  "  come 

»  That  is  by  substituting  for  the  Name        together.     In  such  cases       Elohim       is 
(Jehovah)   the   word   "  Adonai,"  except        substituted  for  '  Jehovah. 


THE  DAILY  SACRIFICE 


231 


city  the  priests  raised  their  hands  (in  blessing)  opposite  their 
shoulders,  but  in  the  sanctuary  they  raised  them  above  their 
heads,  excepting  the  High  Priest,  who  could  not  lift  his  hands 
above  the  golden  plate.  R.  Judah  said,  "  even  the  High  Priest 
could  lift  his  hands  above  the  golden  plate,  as  is  said,  '  Aaron 
lifted  up  his  hand  toward  the  people  and  blessed  them.'  " 3 

3.  When  the  High  Priest  desired  to  offer  incense  he  went 
up  on  the  ascent  to  the  altar,  and  the  Sagan  (Suffragan)  was 
on  his  right.  When  he  reached  the  half  of  the  ascent,  the 
Sagan  took  him  by  his  right  hand  and  helped  him  up.  The 
first  (priest)  reached  to  him  the  head  and  hind  foot  of  the  lamb, 
and  he  laid  his  hand  on  them,  and  then  pushed  them  away. 
The  second  priest  reached  out  to  the  first  one  the  two  fore- 
legs, and  he  handed  them  to  the  High  Priest,  and  he  laid  his 
hands  upon  them,  and  then  pushed  them  away ;  the  second 
priest  was  dismissed,  and  he  departed,  and  so  they  reached 
out  to  him  all  the  members  of  the  lamb,  and  he  laid  his  hands 
upon  them  and  pushed  them  away;  but  when  he  desired,  he 
merely  laid  his  hands  on  them,  and  others  pushed  them  away. 
He  next  came  to  make  a  circuit  of  the  altar.  "  From  what 
place  did  he  begin  ?  "  "  From  the  southeastern  corner,  north- 
eastern, northwestern,  southwestern."  They  gave  to  him  the 
wine  for  libation.  The  Sagan  stood  by  the  corner  of  the  altar 
with  the  banners  in  his  hand,  and  two  priests  stood  by  the 
table  of  the  fat  with  two  silver  trumpets  in  their  hands :  They 
sounded  a  blast,  they  blew  an  alarm,  and  again  they  sounded 
the  trumpets.  They  came  and  took  their  position  beside  the 
son  of  Arza.4  One  stood  on  his  right  hand  and  one  stood  on 
his  left.  The  High  Priest  bowed  down  to  make  the  libation, 
and  the  Sagan  waved  the  banners,  and  the  son  of  Arza  clanged 
the  cymbals,  and  the  Levites  intoned  the  chant.  When  they 
came  to  a  full  stop,  the  trumpets  sounded,  and  the  people 
bowed  themselves.  At  every  full  stop  there  was  a  blast,  and 
at  every  blast  there  was  bowing  down.  This  is  the  order  of 
the  daily  offering  for  the  service  of  the  House  of  our  God. 
May  it  be  His  will  to  build  it  speedily  in  our  days.     Amen. 

4.  The  chant  which  the  Levites  intoned  in  the  sanctuary  on 
the  first  day  of  the  week  was,  "  The  earth  is  the  Lord's  and 
the  fulness  thereof ;  the  world,  and  they  that  dwell  therein."  8 

»  Lev.  ix.  22.        «  Who  had  charge  of  the  channels  from  the  altar.        »  Ps.  xxiv.  I. 


232  THE  TALMUD 

On  the  second  day  they  said,  "  Great  is  the  Lord,  and  greatly 
to  be  praised,  in  the  city  of  our  God,  in  the  mountain  of  his 
holiness."  9  On  the  third  day  they  said,  "  God  standeth  in 
the  congregation  of  the  mighty:  He  judgeth  among  the 
gods."  T  On  the  fourth  day  they  said,  "  O  Lord  God,  to  whom 
vengeance  belongeth ;  O  God,  to  whom  vengeance  belongeth, 
show  thyself."  8  On  the  fifth  day  they  said,  "  Sing  aloud  unto 
God  our  strength,  make  a  joyful  noise  unto  the  God  of  Jacob."  9 
On  the  sixth  day  they  said,  "  The  Lord  reigneth,  he  is  clothed 
with  majesty,"  10  etc.  On  the  Sabbath  they  said  the  chant 
composed  for  the  Sabbath  day,  the  chant  composed  for  the 
future,  for  the  day  to  come,  when  all  will  be  rest  and  repose 
for  life  everlasting. 

•  Ps.  xlviii.  i.  T  Ps.  lxxxii.  i.  B  Ps.  xciv. 

•  Ps.  lxxxi.  M  Ps.  xciii. 


ON  MEASUREMENTS 

Priests  and  Levites  Guarding  the  Temple — Officer  of  the  Watch — Gates 
— Chambers — Keys — Manner  of  Entering  the  House — Nicanor — 
Steps — Altar — Place  of  Slaughter — The  Laver — The  Porch — The 
Sanctuary — Repairing  the  Holy  of  Holies — Measurements — Judging 
the  Priesthood. 

CHAPTER    I 

i.  The  priests  guarded  the  sanctuary  in  three  places,  in  the 
House  Abtinas,1  in  the  House  Nitzus,2  and  in  the  House 
Moked ; 3  and  the  Levites  in  twenty-one  places,  five  at  the 
five  gates  of  the  Mountain  of  the  House,  four  at  its  four  cor- 
ners inside,  five  at  the  five  gates  of  the  Court,  four  at  its  four 
corners  outside,  and  one  in  the  chamber  of  the  Offering,  and 
one  in  the  chamber  of  the  Vail,  and  one  behind  the  House  of 
Atonement. 

2.  The  Captain  of  the  Mountain  of  the  House  went  round 
to  every  Watch  in  succession  with  torches  flaming  before  him, 
and  to  every  guard  who  did  not  stand  forth,  the  Captain  said, 
"  Peace  be  to  thee."  If  it  appeared  that  he  slept,  he  beat  him 
with  his  staff ;  and  he  had  permission  to  set  fire  to  his  cushion. 
And  they  said,  "  what  is  the  voice  in  the  Court?  "  "  It  is  the 
voice  of  the  Levite  being  beaten,  and  his  garments  burned, 
because  he  slept  on  his  guard."  B  Rabbi  Eliezer,  the  son  of 
Jacob,  said,  "  once  they  found  the  brother  of  my  mother  asleep, 
and  they  burned  his  cushion." 

3.  There  were  five  gates  to  the  Mountain  of  the  House, 
two  Huldah  gates  in  the  south  which  served  for  going  in 
and  out,  Kipunus  in  the  west  served  for  going  in  and  out ; 
Tadi 8  in  the  north  served  for  no  (ordinary)  purpose.     Upon 

1  A  famous  maker  of  incense.  the  twenty-one  stations.    The  three  more 

1  Sparkling.  important    places    contained    guards    Qf 

*  Burning.    The  watch  at  certain  gates  both  Levites  and  Priests,  thirty  of  each. 

seems    to    have   been   hereditary   in   cer-  There    were    therefore    240    Levites    on 

tain    families.      Just    as    at    the    present  guard  each  night. 

time   the    custody   of    Rachel's    tomb    is  *  He   rolled   up   his   overcoat   and   laid 

the  privilege  of  a  certain  family  in  Jeru-  it  down  for  a  cushion. 

salera.      Each    guard    consisted    of    ten  •  Rev.  xvi.  15. 

men,   bo   that  there  were  210  Levites  in  •  Obscurity. 

233 


234 


THE  TALMUD 


the  east  gate  was  portrayed  the  city  Shushan.  Through  it 
one  could  see  the  High  Priest  who  burned  the  heifer,  and  all 
his  assistants  going  out  to  the  Mount  of  Olives. 

4.  In  the  court  were  seven  gates — three  in  the  north,  and 
three  in  the  south,  and  one  in  the  east.  That  in  the  south 
was  called  the  gate  of  Flaming,  the  second  after  it,  the  gate 
of  Offering;  the  third  after  it  the  Water-gate.  That  in  the 
east  was  called  the  gate  Nicanor.  And  this  gate  had  two 
chambers,  one  on  the  right,  and  one  on  the  left;  one  the 
chamber  of  Phineas,  the  vestment  keeper,  and  the  other  the 
chamber  of  the  pancake  maker. 

5.  And  at  the  gate  Nitzus  on  the  north  was  a  kind  of  cloister 
with  a  room  built  over  it,  where  the  priests  kept  ward  above, 
and  the  Levites  below ;  and  it  had  a  door  into  the  Chel.7  Sec- 
ond to  it  was  the  gate  of  the  offering.  Third  the  House 
Moked. 

6.  In  the  House  Moked  were  four  chambers  opening  as 
small  apartments  into  a  saloon — two  in  the  Holy  place,  and 
two  in  the  Unconsecrated  place;  and  pointed  rails  separated 
between  the  Holy  and  the  Unconsecrated.  And  what  was  their 
use?  The  southwest  chamber  was  the  chamber  for  offering. 
The  southeast  was  the  chamber  for  the  showbread.  In  the 
northeast  chamber  the  children  of  the  Asmoneans  deposited 
the  stones1  of  the  altar  which  the  Greek  Kings  had  defiled.8 
In  the  northwest  chamber  they  descended  to  the  house  of 
baptism. 

7.  To  the  House  Moked  were  two  doors ;  one  open  to  the 
Chel,  and  one  open  to  the  court.  Said  Rabbi  Judah,  "  the 
one  open  to  the  court  had  a  wicket,  through  which  they  went 
in  to  sweep  the  court." 

8.  The  House  Moked  was  arched,  and  spacious,  and  sur- 
rounded with  stone  divans,  and  the  elders  of  the  Courses  slept 
there  with  the  keys  of  the  court  in  their  hands;  and  also  the 
young  priests  each  with  his  pillow  on  the  ground. 

9.  And  there  was  a  place  a  cubit  square  with  a  tablet  of 
marble,  and  to  it  was  fastened  a  ring,  and  a  chain  upon  which 
the  keys  were  suspended.  When  the  time  approached  for 
locking  the  g^tes,  the  priest  lifted  up  the  tablet  by  the  ring, 
and  took  the  keys  from  the  chain  and  locked  inside,  and  the 

'  Platform  or  rampart.  ■  x  Mac.  ii.  25. 


MEASUREMENTS  235 

Levites  slept  outside.  When  he  had  finished  locking,  he  re- 
turned the  keys  to  the  chain,  and  the  tablet  to  its  place,  laid 
his  pillow  over  it,  and  fell  asleep.  If  sudden  defilement  hap- 
pened, he  rose  and  went  out  in  the  gallery  that  ran  under  the 
arch,  and  candles  flamed  on  either  side,  until  he  came  to  the 
house  of  baptism.  Rabbi  Eleazar,  the  son  of  Jacob,  says, 
"  in  the  gallery  that  went  under  the  Chel,  he  passed  out  through 
Tadi." 

Our  Beauty  be  upon  Thee  in  Three  Places. 


CHAPTER  II 

1.  The  Mountain  of  the  House  was  500  cubits  square.  The 
largest  space  was  on  the  south,  the  second  on  the  ea^,  the 
third  on  the  north,  and  the  least  westward.  In  the  place 
largest  in  measurement  was  held  most  service. 

2.  All  who  entered  the  Mountain  of  the  House  entered  on 
the  right-hand  side,  and  went  round,  and  passed  out  on  the 
left:  except  to  whomsoever  an  accident  occurred,  he  turned 
to  the  left.  "  Why  do  you  go  to  the  left  ?  "  "I  am  in  mourn- 
ing." "  He  that  dwelleth  in  this  House  comfort  thee."  "  I 
am  excommunicate."  "  He  that  dwelleth  in  this  House  put 
in  thy  heart  (repentance),  and  they  shall  receive  thee."  The 
words  of  Rabbi  Meier.  To  him  said  Rabbi  Jose,  "  thou  hast 
acted  as  though  they  had  transgressed  against  him  in  judg- 
ment ;  but,  '  may  He  that  dwelleth  in  this  House  put  it  in  thy 
heart  that  thou  hearken  to  the  words  of  thy  neighbors,  and 
they  shall  receive  thee.'  " 

3.  Inside  of  the  (Mountain  of  the  House)  was  a  reticulated 
wall,  ten  hand-breadths  high  ;  and  in  it  were  thirteen  breaches, 
broken  down  by  the  Greek  kings.  The  (Jews)  restored,  and 
fenced  them,  and  decreed  before  them  thirteen  acts  of  obei- 
sance. Inside  of  it  was  the  Chel,  ten  cubits  broad,  and  twelve 
steps  were  there.  The  height  of  each  step  was  half  a  cubit, 
and  the  breadth  half  a  cubit.  All  the  steps  there  were  in  height 
half  a  cubit,  and  in  breadth  half  a  cubit,  except  those  of  the 
porch.  All  the  doors  there  were  in  height  twenty  cubits,  and 
in  breadth  ten  cubits,  except  that  of  the  porch.  All  the  gate- 
ways there  had  doors,  except  that  of  the  porch.     All  the  gates 


236 


THE  TALMUD 


there  had  lintels,  except  Tadi ;  there  two  stones  inclined  one 
upon  the  other.  All  the  gates  there  were  transformed  into 
gold,  except  the  gate  Nicanor,1  because  to  it  happened  a  won- 
der, though  some  said  "  because  its  brass  glittered  like  gold." 

4.  And  all  the  walls  there  were  high,  except  the  eastern 
wall,  that  the  priest  who  burned  the  heifer,  might  stand  on 
the  top  of  the  Mount  of  Olives,  and  look  straight  into  the 
door  of  the  Sanctuary  when  he  sprinkled  the  blood. 

5.  The  Court  of  the  women  was  135  cubits  in  length,  by 
135  in  breadth.  And  in  its  four  corners  were  four  chambers, 
each  forty  cubits  square,  and  they  had  no  roofs ;  and  so  they 
will  be  in  future,  as  is  said,  "  Then  he  brought  me  forth  into 
the  utter  court,  and  caused  me  to  pass  by  the  four  corners  of 
the  court ;  and,  behold,  in  every  corner  of  the  court  there  was 
a  court."  2  In  the  four  corners  of  the  court  there  were  courts 
smoking,  yet  not  smoking,  since  they  were  roofless.  And 
what  was  their  use?  The  southeast  one  was  the  chamber  of 
the  Nazarites,  for  there  the  Nazarites  cooked  their  peace- 
offerings,  and  polled  their  hair,  and  cast  it  under  the  pot.  The 
northeast  was  the  chamber  for  the  wood,  and  there  the  priests 
with  blemishes  gathered  out  the  worm-eaten  wood.  And 
every  stick  in  which  a  worm  was  found,  was  unlawful  for  the 
altar.  The  northwest  was  the  chamber  for  the  lepers.  The 
southwest?  Rabbi  Eleazar,  the  son  of  Jacob,  said,  "  I  forget 
for  what  it  served."  Abashaul  said,  "  there  they  put  wine, 
and  oil."  It  was  called  the  chamber  of  the  house  of  oil.  And 
it  was  open  at  first  and  surrounded  with  lattice-work,  that  the 
women  might  see  from  above  and  the  men  from  beneath,  lest 
they  should  be  mixed.  And  fifteen  steps  corresponding  to 
the  fifteen  steps  in  the  Psalms,  ascended  from  it  to  the  court 
of  Israel ;  upon  them  the  Levites  chanted.  They  were  not 
angular,  but  deflected  like  the  half  of  a  round  threshing-floor. 

6.  And  under  the  court  of  Israel  were  chambers  open  to 
the  court  of  the  women.  There  the  Levites  deposited  their 
harps,  and  psalteries,  and  cymbals,  and  all  instruments  of 
music.  The  court  of  Israel  was  135  cubits  long,  and  eleven 
broad;  and  likewise  the  court  of  the  priests  was  135  cubits 

1  So   called   either  because   Nicanor,  a  came  safe  to  land;    or  because  Nicanor, 

Pharisee,  had  the  gate  made  in  Alexan-  a   Greek   prince,   was   slain  there  in   the 

dria,    and    though    it    was   thrown    over-  time  ot  the  Asmoneans. 
board   from   a   ship   in  a   storm,   it   yet  ■  Ezek.  xlvi.  21. 


MEASUREMENTS  337 

long,  and  eleven  broad.  And  pointed  rails  separated  the 
court  of  Israel  from  the  court  of  the  priests.  Rabbi  Eleazar, 
the  son  of  Jacob,  said,  "  there  was  a  step  a  cubit  high,  and  a 
dais  placed  over  it.  And  in  it  were  three  steps  each  half  a 
cubit  in  height."  We  find  that  the  priests'  court  was  two 
and  a  half  cubits  higher  than  the  court  of  Israel.  The  whole 
court  was  187  cubits  in  length,  and  135  cubits  in  breadth,  and 
the  thirteen  places  for  bowing  were  there.  Abajose,  the  son 
of  Chanan,  said,  "  in  front  of  the  thirteen  gates."  In  the  south 
near  to  the  west  were  the  upper  gate,  the  gate  of  flaming,  the 
gate  of  the  first-born,  the  water  gate.  And  why  is  it  called 
the  water  gate?  Because  through  it  they  bring  bottles  of 
water  for  pouring  out  during  the  feast  of  Tabernacles.  Rabbi 
Eleazar,  the  son  of  Jacob,  said,  "  through  it  the  water  returned 
out,  and  in  future  it  will  issue  from  under  the  threshold  of  the 
house."  And  there  were  opposite  to  them  in  the  north,  near 
to  the  west,  the  gate  of  Jochania,  the  gate  of  the  offering,  the 
gate  of  the  women,  the  gate  of  music.  And  "  why  was  it 
called  the  gate  of  Jochania  ?  "  "  Because  through  it  Jochania 
went  out  in  his  captivity."  In  the  east  was  the  gate  Nicanor, 
and  in  it  were  two  wickets,  one  on  the  right,  and  one  on  the 
left,  and  two  in  the  west  which  were  nameless. 

Our  Beauty  be  upon  Thee,  O  Mountain  of  the  House. 


CHAPTER  III 

1.  The  altar  was  thirty-two  cubits  square.  It  ascended  a 
cubit  and  receded  a  cubit.  This  was  the  foundation.  It  re- 
mains thirty  cubits  square.  It  ascended  five  cubits,  and 
receded  one  cubit.  This  is  the  circumference.  It  remains 
twenty-eight  cubits  square.  The  place  for  the  horns  was  a 
cubit  on  each  side.  It  remains  twenty-six  cubits  square. 
The  place  of  the  path  for  the  feet  of  the  priests  was  a  cubit 
on  each  side.  The  hearth  remains  twenty-four  cubits  square. 
Rabbi  Jose  said,  "  at  first  it  was  only  twenty-eight  cubits 
square."  It  receded  and  ascended  until  the  hearth  remained 
twenty  cubits  square ;  but  when  the  children  of  the  captivity 
came  up,  they  added  to  it  four  cubits  on  the  north,  and  four 
cubits  on  the  west,  like  a  gamma  it  is  said ;  and  the  altar  was 


238 


THE  TALMUD 


twelve  cubits  long  by  twelve  broad,  being  a  square.  One 
might  say  it  was  only  "  a  square  of  twelve,"  x  as  is  said.  Upon 
its  four  sides  we  learn  that  it  measured  from  the  middle  twelve 
cubits  to  every  side.  And  a  line  of  red  paint  girdled  it  in 
the  midst  to  separate  the  blood  sprinkled  above  from  the  blood 
sprinkled  below.  And  the  foundation  was  a  perfect  walk 
along  on  the  north  side;  and  all  along  on  the  west,  but  it 
wanted  in  the  south  one  cubit,  and  in  the  east  one  cubit.2 

2.  And  in  the  southwestern  corner  were  two  holes  as  two 
thin  nostrils,  that  the  blood  poured  upon  the  western  and 
southern  foundation  should  run  into  them ;  and  it  commingled 
in  a  canal  and  flowed  out  into  the  Kidron. 

3.  Below  in  the  plaster  in  the  same  corner  there  was  a  place 
a  cubit  square,  with  a  marble  tablet,  and  a  ring  fastened  in  it. 
Through  it  they  descended  to  the  sewer  and  cleansed  it.  And 
there  was  a  sloping  ascent 3  to  the  south  of  the  altar,  thirty-two 
cubits  long  by  sixteen  broad.  In  its  western  side  was  a  closet, 
where  they  put  the  birds  unmeet  for  the  sin-offering. 

4.  Either  the  stones  of  the  sloping  ascent,  or  the  stones 
of  the  altar  were  from  the  valley  of  Bethcerem.4  And  they 
digged  deeper  than  virgin  soil,  and  brought  from  thence  per- 
fect stones  over  which  iron  5  was  not  waved.  For  the  iron 
denies  by  touching.  And  a  scratch  defiles  everything.  In 
any  of  them  a  scratch  defiled,  but  the  others  were  lawful. 
And  they  whitewashed  them  twice  in  the  year;  once  at  the 
passover,  and  once  at  the  feast  of  Tabernacles.  And  the 
Sanctuary  (was  whitewashed)  once  at  the  passover.  The 
Rabbi  said,  "  every  Friday  evening  they  whitewashed  them 
with  a  mop  on  account  of  the  blood."  They  did  not  plaster 
it  with  an  iron  trowel,  "  mayhap  it  will  touch  and  defile." 
Since  iron  is  made  to  shorten  the  days  of  man,  and  the  altar 
is  made  to  lengthen  the  days  of  man,  it  is  not  lawful,  that 
what  shortens  should  be  waved  over  what  lengthens. 

5.  And  there  were  rings  to  the  northern  side  of  the  altar, 


1  Ezek.  xliii.  16. 

*  As  this  corner  would  have  been  in 
the  tribe  of  Judah,  it  was  not  added, 
that  the  whole  altar  might  remain  in 
the  tribe  of  Benjamin.     Gen.  xlix.  27. 

*  This  sloping  ascent  to  the  altar  was 
strewn  with  salt.  This  salt  was  brought 
from  the  mountain  of  Sodom  at  the 
south   of  the   Dead   Sea.    The   salt  was 


intended  to  keep  the  priests  from  slip- 
ping and  falling,  which  might  easily 
happen,  as  they  were  obliged  to  minis- 
ter barefooted.  The  coldness  of  the 
pavement  in  winter,  and  eating  so  much 
flesh  of  the  sacrifices,  brought  various 
diseases  on  the  priests. 

«  House  of  the  vineyard. 

5  Deut.  xxvii.  5. 


MEASUREMENTS 


239 


six  rows  of  four  each :  though  some  say  four  rows  of  six  each. 
Upon  them  the  priests  slaughtered  the  holy  beasts.  The 
slaughter-house  was  at  the  north  side  of  the  altar.  And  in 
it  were  eight  dwarf  pillars  with  a  beam  of  cedar-wood  over 
them.  And  in  them  were  fastened  iron  hooks — three  rows 
to  each  pillar.  Upon  them  they  hung  up  (the  bodies),  and 
skinned  them  upon  marble  tables  between  the  pillars. 

6.  The  laver  was  between  the  porch  and  the  altar,  but  in- 
clined more  to  the  south.  Between  the  porch  and  the  altar 
were  twenty-two  cubits,  and  there  were  twelve  steps.  The 
height  of  each  step  was  half  a  cubit,  and  its  breadth  a  cubit — 
a  cubit — a  cubit — a  landing  three  cubits — a  cubit — a  cubit  and 
a  landing  three  cubits.  And  the  upper  one  a  cubit — a  cubit, 
and  the  landing  four  cubits.  Rabbi  Jehudah  said,  "  the  upper 
one  a  cubit — a  cubit,  and  the  landing  five  cubits." 

7.  The  doorway  of  the  porch  was  forty  cubits  high,  and 
twenty  broad.  Over  it  were  five  carved  oak  beams.  The 
lower  one  extended  beyond  the  doorway  a  cubit  on  either 
side.  The  one  over  it  extended  a  cubit  on  either  side.  It 
follows  that  the  uppermost  was  thirty  cubits;  and  between 
each  one  there  was  a  row  of  stones. 

8.  And  stone  buttresses  were  joined  from  the  wall  of  the 
sanctuary  to  the  wall  of  the  porch,  lest  it  should  bulge.  And 
in  the  roof  of  the  porch  were  fastened  golden  chains,  upon 
which  the  young  priests  climbed  up,  and  saw  the  crowns.  As 
it  is  said,  "  And  the  crowns  shall  be  to  Helem,  and  to  Tobijah, 
and  to  Jedaiah,  and  to  Hen,  the  son  of  Zephaniah,  for  a 
memorial  in  the  temple  of  the  Lord."  6  And  over  the  door- 
way of  the  sanctuary  was  a  golden  vine  supported  upon  the 
buttresses.  Everyone  who  vowed  a  leaf,  or  a  berry,  or  a 
cluster,  he  brought  it  and  hung  it  upon  it.  Said  Rabbi 
Eleazar,  the  son  of  Zadok,  "  it  is  a  factt  and  there  were  num- 
bered 300  priests  to  keep  it  bright." 

Our  Beauty  be  upon  Thee,  O  Altar. 

•  Zech.  vi.   14. 


34° 


THE  TALMUD 


CHAPTER   IV 


1.  The  doorway  of  the  Sanctuary  1  was  twenty  cubits  in 
height,  and  ten  in  breadth.  And  it  had  four  doors,  two  with- 
in and  two  without,  as  is  said,  "  Two  doors  to  the  temple  and 
the  holy  place."  2  The  outside  (doors)  opened  into  the  door- 
way to  cover  the  thickness  of  the  wall,  and  the  inside  doors 
opened  into  the  Sanctuary  to  cover  (the  space)  behind  the 
doors,  because  the  whole  house  was  overlaid  with  gold  ex- 
cepting behind  the  doors.  Rabbi  Judah  said,  "  they  stood  in 
the  middle  of  the  doorway,  and  like  a  pivot  these  folded  be- 
hind them  two  cubits  and  a  half;  and  those  two  cubits  and 
a  half,  half  a  cubit  and  a  jamb  on  this  side,  and  half  a  cubit 
and  a  jamb  on  the  other  side."  It  is  said,  "  two  doors  to  two 
doors  folding  back,  two  leaves  to  one  door  and  two  leaves  to 
the  other."  3 

2.  And  the  great  gate  had  two  wickets,  one  in  the  north, 
and  one  in  the  south.  Through  the  one  in  the  south  no  man 
ever  entered.  And  with  regard  to  it  Ezekiel  declared,  as  is 
said,  "  The  Lord  said  unto  me ;  this  gate  shall  be  shut,  it  shall 
not  be  opened,  and  no  man  shall  enter  in  by  it ;  because  the 
Lord,  the  God  of  Israel,  hath  entered  in  by  it,  therefore  it 
shall  be  shut."  4  The  priest  took  the  key,  and  opened  the 
wicket,  and  went  into  the  little  chamber,  and  from  the  cham- 
ber to  the  Sanctuary.  Rabbi  Judah  said,  "  he  went  in  the 
thickness  of  the  wall,  until  he  found  himself  standing  between 
the  two  gates,  and  he  opened  the  outside  gates  from  inside, 
and  the  inside  from  outside." 

3.  And  there  were  thirty-eight  little  chambers,  fifteen  in 
the  north,  fifteen  in  the  south,  and  eight  in  the  west.  The 
northern  and  southern  ones  were  (placed)  five  over  five,  and 
five  over  them ;  and  in  the  west  three  over  three,  and  two 
over  them.  To  each  were  three  doors:  one  to  the  little 
chamber  on  the  right,  one  to  the  little  chamber  on  the  left, 
and  one  to  the  little  chamber  over  it.  And  in  the  north- 
eastern corner  were  five  gates:  one  to  the  little  chamber  on 

1  The  Rabbis  say  that  "  the  world  is        the  image   in  the  pupil   is  the   Sanctu- 
like  an  eye.    The  ocean  is  the  white  of        ary."  ■  Ezek.  xji.  23. 

the  eye.  The  pupil   is  Jerusalem.     And  »  Ezck.  xh.  24.        *  Ezek.  xliv.  2. 


MEASUREMENTS  241 

the  right,  and  one  to  the  little  chamber  over,  and  one  to  the 
gallery,  and  one  to  the  wicket,  and  one  to  the  Sanctuary. 

4.  The  lowest  row  was  five  cubits,  and  the  roofing  six 
cubits,  and  the  middle  row  six,  and  the  roofing  seven,  and 
the  upper  was  seven,  as  is  said,  "  the  nethermost  chamber  was 
five  cubits  broad,  and  the  middle  six  cubits  broad,  and  the 
third  seven  cubits  broad."  B 

5.  And  a  gallery  ascended  from  the  northeastern  corner 
to  the  southwestern  corner.  Through  it  they  went  up  to  the 
roofs  of  the  little  chambers.  One  went  up  in  the  gallery  with 
his  face  to  the  west.  So  he  proceeded  all  along  the  northern 
side,  till  he  reached  the  west.  On  reaching  the  west,  he  turned 
his  face  southward,  going  along  the  west  side,  till  he  reached 
the  south.  On  reaching  the  south,  with  his  face  to  the  east, 
he  went  along  the  south  side  till  he  arrived  at  the  door  of 
the  upper  story,  because  the  door  of  the  upper  story  opened 
in  the  south  side.  And  at  the  door  of  the  upper  story  were 
two  cedar  beams.  By  them  they  went  up  to  the  roof  of  the 
upper  story,  and  on  its  summit  rails  separated  between  the 
Holy  and  the  Holy  of  Holies.  And  in  the  attic,  trap-doors 
opened  to  the  Holy  of  Holies.  Through  them  they  let  down 
the  workmen  in  boxes,  lest  they  should  feast  their  eyes  in  the 
Holy  of  Holies. 

6.  The  Sanctuary  was  a  square  of  100  cubits,  and  its  height 
100.  The  foundation  six  cubits,  and  the  height  (of  the  wall) 
forty  cubits,  and  the  string  course  6  one  cubit,  and  the  rain 
channel  two  cubits,  and  the  beams  one  cubit,  and  the  cover- 
ing plaster  one  cubit ;  and  the  height  of  the  upper  story  was 
forty  cubits,  and  the  string  course  one  cubit,  and  the  rain 
channel  two  cubits,  and  the  beams  one  cubit,  and  the  cover- 
ing plaster  one  cubit,  and  the  battlement  three  cubits,  and 
the  scarecrow  one  cubit.  Rabbi  Judah  said,  "  the  scarecrow 
was  not  counted  in  the  measurement ;  but  the  battlement  was 
four  cubits." 

7.  From  east  to  west  there  were  100  cubits,  the  wall  of  the 
porch  five,  and  the  porch  eleven,  and  the  wall  of  the  Sanctuary 
six,  and  the  interior  forty,  and  the  partition  space  (between 
the  Vails)  one,  and  the  Holy  of  Holies  twenty  cubits.  The 
wall  of  the  Sanctuary  was  six,  and  the  little  chamber  six,  and 

6  1  Kings  vi.  6.  •  Curiously  graven  and  gilt. 

16 


242  THE  TALMUD 

the  wall  of  the  little  chamber  five.  From  north  to  south  there 
were  seventy  (cubits).  The  wall  of  the  gallery  five,  the  gallery 
three,  the  wall  of  the  little  chamber  five,  the  little  chamber  six, 
the  wall  of  the  Sanctuary  six,  its  interior  twenty,  the  wall  of 
the  Sanctuary  six,  the  little  chamber  six,  the  wall  of  the  little 
chamber  five,  the  place  of  the  descent  of  the  water  three,  and 
the  wall  five  cubits.  The  porch  was  extended  beyond  it  fifteen 
cubits  in  the  north,  and  fifteen  in  the  south;  and  this  space 
was  called,  "  the  house  of  the  instruments  of  slaughter,"  be- 
cause the  knives  were  there  deposited.  And  the  Sanctuary 
was  narrow  behind  and  broad  in  the  front,  and  it  was  like  a 
lion,  as  is  said,  "  Ho !  Ariel,  the  city  where  David  dwelt,7  as 
a  lion  is  narrow  behind  and  broad  in  front,  so  the  Sanctuary 
is  narrow  behind  and  broad  in  front." 

Our  Beauty  be  upon  Thee,  Door  of  the  Sanctuary. 


CHAPTER  V 

i.  The  length  of  the  whole  court *  was  187  cubits.  The 
breadth  135.  From  east  to  west  187.  The  place  for  the  tread 
of  the  feet  of  Israel  was  eleven  cubits.  The  place  for  the 
tread  of  the  priests  eleven  cubits.  The  altar  thirty-two.  Be- 
tween the  porch  and  the  altar  twenty-two  cubits.  The  temple 
100  cub'ts;  and  eleven  cubits  behind  the  House  of  Atone- 
ment. 

2.  From  north  to  south  there  were  135  cubits.  From  the 
sloping  ascent  to  the  altar  sixty-two.  From  the  altar  to  the 
rings  eight  cubits.  The  space  for  the  rings  twenty-four. 
From  the  rings  to  the  tables  four.  From  the  tables  to  the 
pillars  four.  From  the  pillars  to  the  wall  of  the  court  eight 
cubits.  And  the  remainder  lay  between  the  sloping  ascent 
and  the  wall  and  the  place  01  uie  k  illars. 

3.  In  the  court  were  six  chambers,  three  in  the  north,  and 
three  in  the  south.  In  the  north,  the  chamber  of  salt,  the 
chamber  of  parva,  the  chamber  of  washers.  In  the  chamber 
of  salt  they  added  salt  to  the  offerings.     In  the  chamber  of 

T  Is.  xxix.  1.  king  of  the  family  of  David."     Cunceus 

1  "  The    king   only,   and   no   man   else  further    observes,    that  the  king  was  es- 

(remarks  Maimonides)  might  sit  in  the  teemed   nearer  to   God  than  the  priests 

court  of  the  Temple  in  any  place;    and  themselves,   and  a   greater   president  ot 

even   this    privilege   was    confined    to    a  religion." 


MEASUREMENTS  243 

parva  they  salted  the  skins  of  the  offerings ;  and  upon  its  roof 
was  the  house  of  baptism  for  the  High  Priest  on  the  day  of 
atonement.  In  the  chamber  of  washers  they  cleansed  the  in- 
wards of  the  offerings ;  and  from  thence  a  gallery  extended  up 
to  the  top  of  the  house  of  parva. 

4.  In  the  south  were  the  chamber  of  wood,  the  chamber  of 
the  captivity,  and  the  chamber  of  hewn  stone.  The  chamber 
of  wood,  said  Rabbi  Eleazar,  the  son  of  Jacob,  "  I  forget  for 
what  it  served."  Abashaul  said,  "  the  chamber  of  the  High 
Priest  was  behind  them  both,  and  the  roof  of  the  three  cham- 
bers was  even.  In  the  chamber  of  the  captivity  was  sunk  the 
well  with  the  wheel  attached  to  it,  and  from  thence  water  was 
supplied  to  the  whole  court.  In  the  chamber  of  Hewn  Stone 
the  great  Sanhedrin  of  Israel  sat,  and  judged  the  priesthood, 
and  the  priest  in  whom  defilement  was  discovered,  clothed 
in  black,  and  vailed  in  black,  went  out  and  departed  ;  and  when 
no  defilement  was  found  in  him,  clothed  in  white,  and  vailed 
in  white,  he  went  in  and  served  with  his  brethren  the  priests. 
And  they  made  a  feast-day,  because  no  defilement  was  found 
in  the  seed  of  Aaron  the  Priest,  and  thus  they  said,  "  Blessed 
be  the  Place.  Blessed  be  He,  since  no  defilement  is  found 
in  the  seed  of  Aaron.  And  blessed  be  He  who  has  chosen 
Aaron  and  his  sons  to  stand  and  minister  2  before  the  Lord 
in  the  House  of  the  Holy  of  Holies. 

Our  Beauty  be  upon  Thee,  whole  Court; 

And  Completion  to  Thee,  Tract 

MEASUREMENTS. 

8  The  Temple   services   were   arranged  had  charge  of  the  treasuries,  three  Giz- 

by  the  council  of  fourteen.     This  coun-  barim,  who  were  assistants  of  the  Kath- 

cil   was    composed   of    the    High    Priest,  olikin,  and  seven  Ammarcalin,  who  had 

the   Sagan   (the   deputy   or   Suffragan   of  charge  of  the  gates, 
the  High  Priest),  two   Katholikin,   who 


THE  TABERNACLE 

Heave-offerings— Dimensions  of  the  Tabernacle — Boards — Bars — Rings 
of  Gold— Overlaying  with  Gold— Pipes  of  Gold — Curtains — Threads 
—Coupling— Taches— Sockets— Vail— Holy  of  Holies— Holy  Place- 
Sacred  Vessels— Cunning  Work— Court— Bars— Pins— Hangings— 
The  Ark— The  Tables  of  the  Law  both  Whole  and  Broken — The 
Staves— The  Table  of  Showbread— The  Candlestick— Indefinite  Ex- 
pressions—The Altar  of  Incense— The  Altar  of  Burnt-offerings— The 
Line  for  the  Sprinkling  of  Blood— The  Laver— Guards— Encamp- 
ment—Standards— Preparations— Blowing  the  Trumpet— The  March 
—Signs  for  Encamping— The  Pillar  of  Cloud— The  Shechinah. 

CHAPTER    I 

Rabbi  Judah  the  Holy,  said,  there  were  ten  heave-offer- 
ings, the  heave-offering  of  the  Lord,  and  the  heave-offering 
of  the  tithes,  of  the  dough,  and  of  the  first-fruits;  and  the 
heave-offering  of  the  Nazarite,  and  the  heave-offering  of 
thanksgiving,  and  the  heave-offering  of  the  land,  and  the 
heave-offering  of  Israelites  dwelling  in  Midian,  and  the 
heave-offering  of  the  shekels,  and  the  heave-offering  of  the 
tabernacle.  The  heave-offering  of  the  Lord,  and  the  heave- 
offering  of  the  tithes,  and  of  the  dough,  and  of  the  first-fruits, 
and  the  heave-offering  of  the  Nazarite,  and  the  heave-offering 
of  thanksgiving,  were  for  the  priests.  The  heave-offering  of 
the  land  was  for  the  priests,  the  Levites,  and  the  Nethinim,1 
and  the  Sanctuary  and  Jerusalem.  The  heave-offering  of 
Midian  was  for  Eleazar  the  priest,  the  heave-offering  of  shekels 
was  for  the  sockets  of  the  tabernacle,  the  heave-offering  of 
the  tabernacle  furnished  the  material  of  the  tabernacle,  and 
the  oil  for  lighting,  and  the  sweet  incense,  and  the  garments 
of  the  priests,  and  the  garments  of  the  High  Priest.  The 
length  of  the  tabernacle  was  thirty  cubits,  and  its  breadth  was 

1  The  Nethinim,  or  the  "  given  ones."  from  the  captivity  in  Babylon.  They 
were  added,  it  is  supposed,  from  among  were  held  in  low  estimation,  and  were 
the  Gibeonites  to  fill  up  the  deficiencies  forbidden  to  intermarry  with  Israelites. 
in  the  number  of  Levites  who  returned 

344 


THE  TABERNACLE  845 

ten  cubits,  and  its  height  was  ten  cubits.     Rabbi  Jose  said, 
"  its  length  was  thirty-one  cubits."     "  How  was  the  tabernacle 
set  up  ?  "     "  Forty  sockets  of  silver  were  placed  on  the  north, 
and  forty  sockets  of  silver  on  the  south,  and  sixteen  on  the 
west,  and  four  on  the  east.     These  are  100  sockets.     As  is 
said,2  '  An  hundred  sockets  of  the  hundred  talents,  a  talent 
for  a  socket.' '      "  How  were  the  boards  set  up?  "     "  Twenty 
boards  were  placed  on  the  north,  and  twenty  boards  on  the 
south,  and  eight  on  the  west.     On  the  east  there  was  no  board, 
but  there  were  four  pillars  of  shittim-wood.     Upon  them  the 
vail  was  hung.     As  is  said,3 '  thou  shalt  make  a  vail,'  etc.,  '  and 
thou  shalt  hang  it  upon  four  pillars  of  shittim-wood,  overlaid 
with  gold,'  etc.,  and  '  thou  shalt  hang  up  the  vail  under  the 
taches.' '      And  the  sockets  were  made  with  holes,  and  these 
were  cut  out  in  the  boards  below,  a  quarter  from  one  side  and 
a  quarter  from  the  other  side,  and  there  was  cut  out  half  of  it 
in  the  middle,  and  it  made  two  pins  like  two  supports,  and 
they  entered  into  two  sockets,  as  is  said,  "  two  sockets  under 
one  board  for  its  two  tenons."  4    The  pins  extended  from  the 
boards  two  and  two,  to  every  one  which  was  inserted,  the 
positive  into  the  negative,  as  it  is  said,6  "  Set  in  order  one 
against  the  other."     The  words  of  Rabbi  Nehemiah,  when 
Rabbi  Nehemiah  said,  "  there  is  no  meaning  in  saying,  '  set 
in  order.'  "     "  And  what  is  meant  by  set  in  order?  "     "  It  is 
meant  that  there  should  be  made  for  them   rungs  like  an 
Egyptian  ladder."    There  was  cut  out  from  the  board  above 
a  finger-breadth  from  one  side,  and  a  finger-breadth  from  the 
other  side,  and  they  were  put  into  the  golden  ring,  that  they 
should  not  separate  one  from  the  other,  as  is  said,  "  And  they 
shall  be  coupled  together  beneath,  and  they  shall  be  coupled 
together  above  the  head  of  it  unto  one  ring."  6     There  is  no 
meaning  in  saying,  "  unto  one  ring,"  and  what  is  meant  by 
saying,  "unto  one  ring?"     "The  place  where  the  bar  was 
put  in,  and  every  board  had  in  it  two  rings  of  gold,  one  above, 
and  one  below ;  in  them  were  put  in  the  bars."     And  there 
were  two  upper  bars,  and  two  lower  (bars)  on  the  south  side ; 
the  length  of  each  of  them  was  fifteen  cubits.     It  follows  that 
two  were  in  length  thirty  cubits  against  twenty  boards,  and 

'Exod.  xxxviii.  27.  *  Exod.   xxvi.  3'-33-  *  Exod.  xxvi.  19. 

*  Exod.  xxvi.  17.  •  Exod.  xvi.  24. 


246  THE  TALMUD 

the  middle  (bar)  was  in  length  thirty  cubits  against  twenty 
boards,  which  was  inserted  in  the  middle  of  the  boards  from 
east  to  west,  as  is  said,  "  And  the  middle  bar  in  the  midst  of 
the  boards  shall  reach  from  end  to  end."  7  As  the  boards 
were  made  in  the  south,  so  the  boards  were  made  in  the  north, 
but  in  the  west  they  were  not  so ;  but  the  length  of  the  upper 
bar  and  the  lower  one  was  six  cubits  against  four  boards,  and 
the  middle  (bar),  twelve  cubits  against  eight  boards.  And 
the  boards,  and  the  bars,  and  the  pillars,  and  the  sockets,  the 
place  of  the  thickness  of  the  boards  were  overlaid  with  gold, 
as  is  said,  "  And  the  boards  thou  shalt  overlay  with  gold."  8 
"  The  places  for  the  bars,"  there  is  no  meaning  in  saying, 
"  places  for  the  bars  " ;  and  what  is  the  meaning  of  saying, 
"  places  for  the  bars  "  ?  "  The  place  where  the  bar  entered 
the  boards."  "  And  the  bars  themselves  shall  be  overlaid  with 
gold."9  "How  was  it  done?"  "  Two  pipes  of  gold  were 
introduced — the  length  of  each  of  them  was  a  cubit  and  a  half ; 
and  they  were  put  into  the  hole  of  the  board,  the  place  where 
the  bars  were  put  in." 

CHAPTER   II 

"How  was  the  tabernacle  covered?"  "There  were  pro- 
vided ten  curtains  of  blue,  of  purple,  and  scarlet,  and  fine- 
twined  linen."  As  is  said,  "  Moreover,  thou  shalt  make  the 
tabernacle  (with)  ten  curtains  of  fine-twined  linen,  and  blue, 
and  purple,  and  scarlet." 1  "  Their  threads  were  doubled 
thirty-two  times,"  the  words  of  Rabbi  Nehemiah,  when  R. 
Nehemiah  said,  "  thread,"  i.e.,  one  doubled  in  two,  "  twined," 
i.e.,  to  four,  "  fine-twined,"  i.e.,  to  eight.  It  follows  that  their 
threads  were  doubled  thirty-two  times.  But  the  Sages  say, 
"  thread,"  i.e.,  one  doubled  in  two,  "  twined,"  i.e.,  to  three, 
"  fine-twined,"  i.e.,  to  six.  It  follows  that  their  threads  were 
doubled  twenty-four  times.  They  were  coupled  in  two  vails, 
one  of  five,  and  one  of  five.2  As  is  said,  "  the  five  curtains 
shall  be  coupled  together  one  to  another :  and  (other)  five  cur- 
tains (shall  be)  coupled  one  to  another,"  and  they  were  coupled 
with  loops  of  blue,  as  is  said,3  "  And  thou  shalt  make  loops 

T  Exod.  xxvi.  28.  •  Exod.  xxvi.  29.  '  Exod.  xxvi.  3. 

8  Exod.  xxvi.  29.  1  Exod     cxvi.   1.  8  Exod.  xxvi.  4. 


THE  TABERNACLE  247 

of  blue  upon  the  edge  of  the  one  curtain  from  the  selvedge 
in  the  coupling;  and  likewise  shalt  thou  make  in  the  utter- 
most edge  of  (another)  curtain,  in  the  coupling  of  the  second." 
And  they  were  coupled  to  fifty  taches  of  gold,  as  is  said,4  "  And 
thou  shalt  make  fifty  taches  of  gold,  and  couple  the  curtains 
together  with  the  taches ;  and  it  shall  be  one  tabernacle."  And 
the  taches  appeared  in  the  tabernacle  as  stars  in  the  firmament. 
The  length  of  the  curtains  was  twenty-eight  cubits,  as  is  said,5 
"  the  length  of  one  curtain  (shall  be)  eight  and  twenty  cubits." 
Take  from  them  ten  cubits  for  the  breadth  of  the  tabernacle, 
there  will  remain  nine  cubits  from  the  one  side,  and  nine 
cubits  from  the  other  side.  They  hung  down  and  covered  the 
boards  till  they  reached  the  sockets.  This  teaches  that  the 
sockets  were  one  cubit  high.  And  the  breadth  of  the  curtains 
was  forty  cubits.  As  is  said,6  "  and  the  breadth  of  one  curtain 
four  cubits."  Take  from  them  thirty  cubits  from  the  east  to 
the  west,  which  were  on  the  roof  of  the  tabernacle,  and  ten 
cubits  to  the  west  behind  the  tabernacle,  there  are  forty. 

CHAPTER   III 

There  were  provided  eleven  curtains  of  goats'  hair,  and  the 
length  of  every  one  of  them  was  thirty  cubits,  as  is  said,  "  And 
thou  shalt  make  curtains  of  goats'  (hair)  to  be  a  covering  upon 
the  tabernacle :  eleven  curtains  shalt  thou  make.  The  length 
of  one  curtain  (shall  be)  thirty  cubits." *  And  they  were 
coupled  in  two  vails,  one  of  five,  and  one  of  six,  as  is  said, 
"  And  thou  shalt  couple  five  curtains  by  themselves,  and  six 
curtains  by  themselves,"  2  and  they  were  coupled  with  fifty 
loops,  as  is  said,  "  And  he  made  fifty  loops  upon  the  outmost 
edge  of  the  curtain  in  the  coupling,  and  fifty  loops  made  he 
upon  the  edge  of  the  curtain  which  coupleth  the  second."  8 
And  the  loops  were  coupled  to  fifty  taches  of  brass,  as  is  said, 
"  And  thou  shalt  make  fifty  taches  of  brass,  and  put  the  taches 
into  the  loops,  and  couple  the  tent  together  that  it  may  be 
one."  4  The  length  of  the  curtains  was  thirty  cubits.  Take 
from  them  ten  cubits  for  their  breadth,  there  will  remain  ten 

*  Exod.  xxvi.  6.  •  Exod.  xxvi.  9. 

8  Exod.  xxvi.  a.  •  Exod.  xxxvi.  17. 

•  Exod.  xxvi.  2.  *  Exod.  xxvi.  11. 
1  Exod.  xxvi.  7,  8. 


248  THE  TALMUD 

cubits  from  one  side,  and  ten  cubits  from  the  other  side,  as 
they  hung  down  and  covered  the  boards  and  the  sockets.  The 
breadth  of  the  curtains  was  forty-four  cubits,  as  is  said,  "  And 
the  breadth  of  one  curtain  four  cubits ;  and  the  eleven  curtains 
shall  be  all  of  one  measure."  5  Take  from  them  thirty  cubits 
for  the  length  of  the  tabernacle,  and  ten  cubits  behind  the 
tabernacle — these  are  forty.  There  was  left  there  one  curtain 
which  was  doubled  in  front  of  the  tent,  as  is  said,  "  And  thou 
shalt  double  the  sixth  curtain  in  the  fore-front  of  the  taber- 
nacle." °  Rabbi  Judah  said,  "  half  of  it  was  doubled  in  the 
fore-front  of  the  tabernacle,  and  half  of  it  was  hanging  behind 
the  tabernacle,"  as  is  said,  "  And  the  remnant  that  remaineth 
of  the  curtains  of  the  tent,  the  half  curtain  that  remaineth  shall 
hang  over  the  back-side  of  the  tabernacle."  7  There  was  also 
provided  one  great  cover  of  rams'  skins  dyed  red,  its  length 
thirty  cubits,  and  its  breadth  ten  cubits ;  with  it  they  clothed 
the  tent  upon  the  tabernacle  from  east  to  west,  as  is  said,  "  And 
thou  shalt  make  a  covering  for  the  tent  of  rams'  skins  dyed 
red,  and  a  covering  above  of  badgers'  skins,"  8  and  it  was 
made  "  like  patchwork,"  the  words  of  Rabbi  Nehemiah. 
Rabbi  Judah  said,  "  there  were  two  covers — the  lower  one  oi 
rams'  skins  dyed  red,  and  the  upper  one  of  badgers'  skins," 
as  is  said,  "  his  covering  and  the  covering  of  the  badgers'  skins 
that  is  above  upon  it."  * 

CHAPTER   IV 

The  vail  was  woven  ten  cubits  square,  and  there  were  made 
in  it  four  loops,  and  it  was  hung  on  hooks  on  the  tops  of  the 
pillars,  and  it  was  spread  in  the  third  portion  of  the  taber- 
nacle, that  there  should  be  from  it  inward  ten  cubits,  and  from 
it  outward  twenty  cubits,  as  is  said,  "  And  thou  shalt  hang  up 
the  vail  under  the  taches."  x  It  follows  that  the  place  of  the 
Holy  of  Holies  was  ten  cubits  square,  and  there  were  put 
the  ark,  and  the  pot  of  manna,  and  the  pan  of  anointing  oil, 
and  Aarr  n's  rod  with  its  almonds  and  flowers  ;  and  there  Aaron 
entered  four  times  on  the  day  of  atonement.     Outside  the  vail 

8  Exod.  xxvi.  8.  others  understand  the  meaning  to  be  a 

•  Exod.  xx vi.  9.  "  blue  color."     Exod.  xxvi.  14. 

*  Exod.   xxvi.    12.  *  Num.   iv.   25. 

8  Some  commentators  explain  these  to  *  Exod.  xxvi.  33. 

be  "  skins  oi  seals  "  or  "  dolphins,"  and 


THE  TABERNACLE 


»49 


were  placed  the  table  and  candlestick.  But  the  table  was  on 
the  north,  and  opposite  to  it  was  the  candlestick  on  the  south ; 
as  is  said,  "  And  thou  shalt  set  the  table  without  the  vail,  and 
the  candlestick  over  against  the  table."  2  And  as  they  were 
placed  in  the  tent  of  the  congregation,  so  were  they  placed 
in  the  everlasting  House.3  Now  the  tent  of  the  congregation 
was  in  length  thirty  cubits,  and  in  breadth  ten  cubits.  But  the 
everlasting  House  was  in  length  sixty  cubits,  and  in  breadth 
twenty  cubits.  This  teaches  that  the  tent  of  the  congregation 
was  one-fourth  part  of  the  everlasting  House.  And  as  the  vail 
was  woven,  so  was  woven  the  ephod  and  the  breastplate,  only 
in  these  there  was  an  additional  thread  of  gold;  as  is  said, 
"  And  they  did  beat  the  gold  into  thin  plates  and  cut  it  into 
wires."  *  As  was  the  weaving  of  the  covering  vail,  so  was  the 
weaving  of  the  covering  for  the  entrance.  But  the  vail  was 
cunning  work,  as  is  said,  "  Thou  shalt  make  the  vail  of  blue 
and  purple,"  etc. ;  "  cunning  work."  B  But  the  covering  of 
the  entrance  was  needle-work,  as  is  said,  "  And  thou  shalt 
make  an  hanging  for  the  door  of  the  tent,"  etc.,  "  of  needle- 
work." 8  The  words  of  R.  Nehemiah.  R.  Nehemiah  usually 
said,  "  every  place  where  it  is  said  cunning  work  (there  were) 
two  figures — in  the  needlework  (there  was)  but  one  figure 
only."  And  the  branches  of  the  candlestick  were  right  oppo- 
site to  the  breadth  of  the  table.  And  the  golden  altar  was 
placed  in  the  middle  of  the  house,  and  divided  the  house,  and 
its  half  inward  was  right  opposite  to  the  ark ;  as  is  said,  "  And 
thou  shalt  put  it  before  the  vail  that  is  by  the  ark  of  the  testi- 
mony before  the  mercy-seat."  7  From  the  boards  on  the  south 
to  the  branches  of  the  candlestick  (there  were)  two  cubits  and 
a  half.  And  from  the  branches  of  the  candlestick  to  the  table 
(there  were)  five  cubits.  And  from  the  table  to  the  boards 
on  the  north  (were)  two  cubits  and  a  half.  This  teaches  that 
the  breadth  of  the  Holy  Place  (was)  ten  cubits.  From  the 
boards  on  the  west  to  the  vail  (were)  ten  cubits.  From  the 
vail  to  the  table  were  five  cubits.  From  the  table  to  the  golden 
altar  (were)  five  cubits.  From  the  golden  altar  to  the  boards 
on  the  east  (were)  ten  cubits.  This  teaches  that  the  length 
of  the  tabernacle  was  thirty  cubits. 

•  Exod.  xxvi.  35.  *  Exod.   xxxix.  3. 

•  Or.    in    the    r'  House    of    dispensa-  •  Exod.  xxvi.  31. 

tions.  e  Exod.  xxvi.  36.      *  Exod.  xxx.  6. 


2Xo  THE  TALMUD 


CHAPTER  V 

The  court  of  the  tabernacle  was  in  length  ioo  cubits,  and 
in  breadth  fifty  cubits,  as  is  said,  "  And  thou  shalt  make  the 
court  of  the  tabernacle  for  the  south  side,  etc.,  ioo  cubits,1  and 
likewise  for  the  north  side  an  hundred  cubits,"  as  is  said,  "  and 
likewise  for  the  north  side  in  length  there  shall  be  hangings 
of  ioo  cubits  long."  2  And  on  the  west  fifty  cubits,  as  is  said, 
"  On  the  west  side  shall  be  hangings  of  fifty  cubits."  3  And 
on  the  east  fifty  cubits,  as  is  said,  "  On  the  east  side  eastward 
shall  be  fifty  cubits."  4  Take  from  them  fifty  cubits  for  hang- 
ings, as  is  said,  "  The  hangings  of  one  side  of  the  gate  shall 
be  fifteen  cubits,"  B  etc.  "  And  for  the  other  side,"  etc.  From 
both  sides  the  hangings  on  the  south  to  the  tent  were  twenty 
cubits,  and  the  tent  was  ten  cubits  broad,  and  from  the  tent 
to  the  hangings  on  the  north  were  twenty  cubits.  This  teaches 
that  the  breadth  (of  the  court)  was  fifty  cubits.  From  the 
hangings  on  the  west  to  the  tent  were  twenty  cubits,  and  the 
tent  was  thirty  cubits  long ;  and  from  the  tent  to  the  hangings 
on  the  east,  there  were  fifty  cubits.  This  teaches  that  its  length 
was  ioo  cubits,  as  is  said,  "  The  length  of  the  couri  shall  be 
ioo  cubits,  and  the  breadth  fifty  everywhere."  6  Rabbi  Jose 
said  there  is  no  meaning  in  saying  "  fifty  everywhere,"  and 
what  is  meant  by  saying  "  fifty  everywhere  "  ?  "  That  is  in 
front  of  the  tent."  This  teaches  that  its  length  was  ioo  cubits, 
and  its  breadth  fifty  cubits.  But  you  could  not  know  the 
breadth  of  the  hangings  till  you  know  the  height  of  the  court, 
as  he  (Moses)  said,  "  And  the  height  five  cubits  " ; 8  as  the 
height  was  five  cubits,  so  was  the  breadth  five  cubits.  "  How 
was  the  court  set  up  ?  "  Twenty  sockets  of  brass  were  put 
on  the  north  side,  and  twenty  on  the  south  side,  and  there 
was  a  pillar  in  every  one  of  them.  And  there  were  beams,  and 
a  ring  was  fastened  in  their  middle,  and  the  beams  were  fastened 
with  ropes  and  pillars ;  and  the  length  of  every  beam  was  six 
hand-breadths,  and  its  breadth  was  three  (hand-breadths). 
And  the  ring  was  hung  on  the  hook  in  the  pillar;  and  the 
hanging  was  rolled  on  it  like  the  sail  of  a  ship.  It  follows 
that  the  hanging  extended  from  the  pillar  two  cubits  and  a 

1  Exod.  xxvii.  9.  *  Exod.  xxvii.  12.  5  Exod.  xxxviii.  14,  15. 

*  Exod.  xxvii.  11.  *  Exod.  xxvii.  13.  •  Exod.  xxvii.  18. 


THE  TABERNACLE  251 

half  on  one  side,  and  two  cubits  and  a  half  on  the  other  side ; 
and  so  with  the  second  pillar.  This  teaches  that  between  each 
pillar  there  were  five  cubits.  The  beams  were  coupled  with 
ropes  and  pillars,  and  they  were  coupled  in  the  pins  of  brass ; 
and  as  there  were  pins  to  the  tabernacle,  so  were  there  pins 
to  the  court,  as  is  said,  "  All  the  vessels  of  the  tabernacle  in 
all  the  service  thereof,  and  all  the  pins  thereof,  and  all  the  pins 
of  the  court,  shall  be  of  brass."  7  But  you  could  not  know 
how  much  space  there  was  from  the  hangings  to  the  entrance 
of  the  court,  till  he  said,  "  And  the  hangings  of  the  court,  and 
the  hanging  for  the  door  of  the  gate  of  the  court,  which  is  by 
the  tabernacle,  and  by  the  altar."  8  As  between  the  tabernacle 
and  the  altar  there  were  ten  cubits,  so  from  the  hangings  to 
the  entrance  of  the  court  there  were  ten  cubits.  But  you 
could  not  know  how  high  was  the  entrance  of  the  court,  till 
he  said,  "  And  for  the  gate  of  the  court  shall  be  a  hanging 
of  twenty  cubits,"  in  length  and  height.  In  breadth  it  was 
five  cubits.  "  There  was  no  meaning  in  saying  five  cubits, 
and  what  is  the  meaning  of  saying  five  cubits  ?  "  "  To  in- 
struct thee  that  its  length  was  ten  cubits,  and  its  breadth  five 
cubits."  As  was  the  entrance  of  the  tent,  so  was  the  entrance 
of  the  court.  As  was  the  entrance  of  the  court,  so  was  the 
entrance  of  the  sanctuary.  As  was  the  height  of  the  entrance 
of  the  sanctuary,  so  was  the  breadth  of  the  entrance  of  the 
porch.  "  The  length  of  the  court  shall  be  100  cubits,  and  the 
breadth  of  it  fifty  everywhere."  9  The  oral  law  says,  "  Take 
fifty  and  surround  them  with  fifty."  10  Hence  said  Rabbi  Jose, 
the  son  of  Rabbi  Judah,1  "  an  enclosed  space  which  can  con- 
tain two  seahs  (of  sown  grain)  as  the  court  of  the  tabernacle, 
is  lawful  for  carrying  burdens  on  the  Sabbath  day." 

CHAPTER  VI 

THE  ARK  which  Moses  made  in  the  desert  was  in  length 
two  cubits  and  a  half,  and  in  breadth  one  cubit  and  a  half, 
and  in  height  one  cubit  and  a  half,  as  is  said,  "  And  they  shall 
make  an  ark  of  shittim-wood,  two  cubits  and  a  half  shall  be 

T  Exod.  xxvii.  19.  think   that   the    measurement    is    to    be 

8  Num.   iv.  26.  made  with  a  rope  of  fifty  cubits   (Eru- 

•  Exod.  xxvii.  18.  vin). 

10  Some  explain  this  to  mean  "  mul-  *  Some  read  "  in  the  name  of,"  etc. 

tiply   fifty   rvith   100  "    (Aruch) ;  others 


2$2 


THE  TALMUD 


the  length  thereof,  and  a  cubit  and  a  half  the  breadth  thereof, 
and  a  cubit  and  a  half  the  height  thereof."  1  R.  Meier  said, 
"  with  a  cubit  containing  six  hand-breadths — thus  they  make 
fifteen  hand-breadths.  Take  from  them  twelve  hand-breadths 
for  the  breadth  of  the  tables,  and  two  hand-breadths  for  the 
place  where  the  roll  of  the  Law  lay,  and  half  a  hand-breadth 
from  either  side  for  the  thickness  of  the  ark.  And  the  breadth 
of  the  ark  was  nine  hand-breadths.  Take  from  them  six  hand- 
breadths  for  the  length  of  the  tables,  and  for  the  place  where 
the  roll  of  the  Law  lay,  two  hand-breadths,  that  it  should  not 
be  pressed  going  in  and  out,  and  half  a  hand-breadth  on  either 
side  for  the  thickness  of  the  ark."  R.  Judah  said,  "  with  a 
cubit  containing  five  hand-breadths,  thus  there  were  twelve 
hand-breadths  and  a  half,  and  four  tables  lay  in  it — two  perfect, 
and  two  broken.  And  the  length  of  each  table  was  six  hand- 
breadths,  and  their  breadth  six,  and  their  thickness  three. 
Take  from  them  twelve  hand-breadths  for  the  breadth  of  the 
tables,  and  a  finger-breadth  on  either  side  for  the  thickness 
of  the  ark.  And  the  breadth  of  the  ark  was  seven  hand- 
breadths  and  a  half.  Take  from  them  six  hand-breadths  for 
the  length  of  the  tables,  and  one  hand-breadth  for  the  place 
where  the  handles  (pillars)  lay ;  and  on  it  the  explanation  of 
the  prophets  is,  "  King  Solomon  made  himself  a  chariot  of  the 
wood  of  Lebanon.  He  made  the  pillars  thereof  of  silver."  2 
And  (there  was)  a  finger-breadth  on  either  side  for  the  thick- 
ness of  the  ark,  but  the  roll  of  the  Law  was  put  on  the  side, 
as  is  said,  "  And  put  it  in  the  side  of  the  ark  of  the  covenant 
of  the  LORD."  3  And  so  with  the  Philistines,  he  said,  "  And 
put  the  jewels  of  gold,  which  ye  return  for  a  trespass-offering, 
in  a  coffer  by  the  side  thereof."4  R.  Judah,  the  son  of  Lachish, 
said,  "  there  were  two  arks,  one  which  abode  in  the  encamp- 
ment, and  one  which  went  forth  with  them  to  war,  and  in 
it  were  the  broken  tables,"  as  is  said,  "  And  the  ark  of  the 
covenant  of  the  Lord  went."  B  But  the  one  with  them  in  the 
encampment  contained  the  roll  of  the  Law.  That  is  what  is 
written,  "  Nevertheless  the  ark  of  the  covenant  of  the  Lord ; 
and  Moses  departed  not  out  of  the  camp."  6  And  so  he  said 
with  regard  to  Saul,  "  And  Saul  said  unto  Ahiah,  bring  hither 

1  Exod.  xxv.  10.  *  Deut.  xxxi.  26.  8  Num.  x.  33. 

*  Sol.  Song,  iii.  o,  10.  *  1  Sam.  vi.  8.  •  Num.  xiv.  44. 


THE  TABERNACLE 


253 


the  ark  of  God."  7  And  so  of  Uriah  it  is  said,  "  The  ark,  and 
Israel,  and  Judah  abide  in  tents."  8  But  the  ark  of  the  cove- 
nant went  not  forth  to  war,  save  once  only,  as  is  said,  "  So 
the  people  sent  to  Shiloh,  that  they  might  bring  from  thence 
the  ark  of  the  covenant  of  the  Lord  of  hosts."  9  R.  Judah  said, 
"  there  was  nothing  in  the  ark  save  the  tables  of  the  covenant 
only,"  as  is  said,  "  There  was  nothing  in  the  ark  save  the 
two  tables  of  stone."  10 

CHAPTER  VII 

"How  did  Bezaleel  make  the  ark?"  "He  made  three 
boxes,  two  of  gold  and  one  of  wood.  He  put  the  wooden 
one  inside  the  golden  one,  and  the  golden  one  inside  the 
wooden  one,  and  covered  the  upper  edge  with  gold ;  as  is 
said,  "  And  thou  shalt  overlay  it  with  pure  gold :  within  and 
without  shalt  thou  overlay  it."  x  "  And  what  is  the  meaning 
of  saying,  '  thou  shalt  overlay  it '  ?  "  "  It  means  that  he  cov- 
ered the  upper  edges  (with)  gold."  The  golden  mercy-seat 
was  placed  above  upon  it ;  as  is  said,  "  And  thou  shalt  put  the 
mercy-seat  above  upon  the  ark."  2  And  four  rings  of  gold 
were  fastened  in  it,  two  on  the  north  and  two  on  the  south, 
and  in  them  the  staves  were  put,  and  they  were  never  moved 
from  thence ;  as  is  said,  "  The  staves  shall  be  in  the  rings  of 
the  ark ;  they  shall  not  be  taken  from  it." 3  Even  though 
Solomon  made  the  pattern  of  all  the  vessels,  the  pattern  of 
the  ark  he  did  not  make ;  as  is  said,  "  And  all  the  elders  of 
Israel  came,  and  the  priests  took  up  the  ark."  4  The  ark  was 
placed  in  the  midst  of  the  House,  and  divided  the  House  ten 
cubits  by  ten  cubits.  And  two  cherubs  of  gold  stood  on  their 
feet  on  the  ground.  From  the  wall  to  the  cherub  there  were 
five  cubits,  and  from  the  cherub  to  the  wall  five  cubits. 
"  Where  is  it  mentioned,  that  as  soon  as  the  priests  brought 
in  the  ark  the  staves  were  drawn  out,  and  they  reached  to  the 
vail,  and  they  touched  the  entrance?  "  As  is  said,  "  And  they 
drew  out  the  staves,  that  the  ends  of  the  staves  were  seen  out  in 
the  holv  place  before  the  oracle."  5  For  that  reason  the  doors 
of  the  Holy  of  Holies  were  never  closed.     "  And  they  were 

7  i  Sam.  xiy.  18.  10  i  Kings  viii.  9.  *  Exod.  xxv.  15. 

'82  Sam.  xi.   11.  '  Exod.  xxv.   11.  *i  Kings  viii.  3. 

•  1  Sam.  iv.  4.  ■  Exod.  xxv.  21.  ■  1  Kings  viii.  8. 


254 


THE  TALMUD 


not  seen  without."  6  It  is  not  possible  to  say  that  they  were 
not  seen,  since  it  was  already  said  "  they  were  seen."  Neither 
is  it  possible  to  say  that  they  were  seen,  since  it  is  already  said 
"they  were  not  seen."  "How  is  it?"  "They  were  push- 
ing out  in  the  vail,  and  were  seen  in  the  sanctuary  like  the  two 
paps  of  a  woman."  "  And  from  whence  (do  we  know)  that 
they  were  drawn  out  from  the  inside?"  As  is  said,  "And 
they  were  not  seen  without."  There  we  learned  that  they  were 
drawn  out  from  the  inside.  And  from  thence  (we  learned) 
that  they  were  drawn  out  to  the  outside,  as  is  said,  "  And  the 
ends  of  the  staves  were  seen."  And  where  thou  sayest  that  as 
the  staves  were  drawn  out,  so  were  drawn  out  the  wings  of 
the  cherubim,  and  they  covered  the  ark,  and  overshadowed 
the  house  from  above,  as  is  said,  "  And  the  cherubims  covered 
the  ark  and  the  staves  thereof,  above."  7  "  And  where  was 
the  ark  concealed  ?  "  Rabbi  Judah,  the  son  of  Lachish,  said, 
"  in  its  place  in  the  house  of  the  Holy  of  Holies,  as  is  said, '  And 
there  they  are  unto  this  day.'  " 8  But  the  Sages  say,  "  in  the 
chamber  of  the  wood."  "And  who  concealed  it?"  Rabbi 
Judah  the  Holy  said,  Josiah  concealed  it,  as  it  is  said,  '  And 
said  unto  the  Levites  that  taught  all  Israel,  which  were  holy 
unto  the  Lord,  Put  the  holy  ark  in  the  house  which  Solomon, 
the  son  of  David,  King  of  Israel,  did  build ;  it  shall  not  be  a 
burden  upon  your  shoulders."  °  He  said  to  them,  "  it  shall 
not  be  carried  captive  with  you  to  Babylon,  that  you  should 
bear  it  upon  your  shoulders."  Rabbi  Eleazar  said,  "  it  went 
to  Babylon,  as  is  said, '  Nothing  shall  be  left  saith  the  Lord,' 10 
nothing,  not  even  the  words  in  it."  The  house  of  the  Holy 
of  Holies,  which  Solomon  made  for  it,  had  a  wall,  entrance, 
and  doors,  as  is  said,  "  And  the  temple  and  the  sanctuary  had 
two  doors."  1  But  in  the  latter  house  there  was  no  wall,  only 
two  boards  were  there,  and  the  length  of  each  one  was  a  cubit 
and  a  half.  And  two  vails  of  gold  were  there,  spread  over 
them  from  above,  and  it  was  called  the  place  of  Partition.2 


6  i  Kinjjs  viii.  8 
1  i    Kintjs  viii.   7,  8. 
8  1    Kinns  viii.  8. 
•2  Climn.   xxxv.   3. 
10  2    Kings  xx.    17. 
1  Ezek.   xli.   23. 


*  Some  commentators  interpret 

"  Traksin  "  to  mean  "  place  of  doubt- 
ing,"  as  zealots  continually  disputed  the 
exact  division  between  the  Holy  Place 
and  the   Holy  of   Holies. 


THE  TABERNACLE  255 


CHAPTER   VIII 

THE  TABLE  which  Moses  made  in  the  wilderness  was 
in  length  two  cubits,  and  its  breadth  one  cubit,  and  its  height 
was  one  cubit  and  a  half,  as  is  said,  "  Thou  shalt  also  make 
a  table  of  shittim-wood,  two  cubits  shall  be  the  length  thereof, 
and  a  cubit  the  breadth  thereof,  and  a  cubit  and  a  half  the 
height  thereof."  x  Rabbi  Judah  said,  "  the  cubit  (contained) 
five  hand-breadths,  thus  there  are  ten  hand-breadths."  From 
thence  the  Sages  said,  "  the  table  was  in  length  ten  hand- 
breadths,  and  in  breadth  five  hand-breadths.  And  the  show- 
bread  was  in  length  ten  hand-breadths,  and  in  breadth  five. 
The  length  of  the  showbread  was  placed  against  the  breadth 
of  the  table.  It  extended  over  two  hand-breadths  and  a  half 
on  either  side.  It  follows  that  its  length  quite  filled  the  breadth 
of  the  table."  Rabbi  Meier  said,  "the  table  was  in  length 
twelve  hand-breadths,  and  in  breadth  six  hand-breadths.  And 
the  showbread  was  in  length  ten  (hand-breadths),  and  in 
breadth  five.  And  its  length  was  placed  against  the  breadth 
of  the  table.  It  extended  over  two  hand-breadths  on  either 
side ;  and  there  was  an  opening  of  two  hand-breadths  in  the 
middle,  that  the  air  might  blow  through  them  (the  loaves)." 
Aba  Shaul  said,  "  they  put  there  two  cups  of  incense  of  the 
showbread."  The  Sages  said  to  him,  "  and  is  it  not  already 
said, '  And  thou  shalt  put  pure  frankincense  upon  each  row.'  "  2 
He  replied  to  them,  "  and  is  it  not  already  said,  '  And  by  him 
shall  be  the  tribe  of  Manasseh  '  ?  "  8  Although  Solomon  made 
ten  tables,  and  all  of  them  were  lawful  for  service,  as  is  said, 
"  He  made  also  ten  tables,  and  placed  them  in  the  temple,  five 
on  the  right  side,  and  five  on  the  left."  *  "  If  thou  sayest  five 
on  the  south,  and  five  on  the  north,  is  not  a  table  on  the  south 
worthless  ?  "  But  what  is  the  meaning  of  saying,  "  five  on 
the  right  and  five  on  the  left "  ?  "  Five  to  the  right  of  th.e 
table  of  Moses,  and  five  to  the  left  of  the  table  of  Moses,  even 
though  he  did  not  arrange  the  showbread,  save  for  the  table 
of  Moses  only,  as  is  said, '  And  the  table  whereupon  the  show- 
bread  was.' " 5     Rabbi  Jose,  the  son  of  Rabbi  Judah,  said, 

1  Exod.  xxv.  23.  ,        *  Lev.  xxiv.  7. 

•  Num.    ii.    20.    ?V    therefore    means  "  by  "  or  "  next,"  as  well  as  "  upon." 

•  2  Chron.  iv.  8.  •  1  Kings  vii.  48. 


256  THE  TALMUD 

"  all  the  tables  were  arranged  for  showbread  as  is  said,  '  And 
the  tables  whereon  the  showbread  was  set.'  " 6 


CHAPTER  IX 

THE  CANDLESTICK  which  Moses  made  in  the  wilder- 
ness was  wrought  from  gold,  and  required  hammering,  and 
required  knops  and  flowers,  as  is  said,  "  And  thou  shalt  make 
a  candlestick  of  pure  gold ;  of  beaten  work  shall  the  candle- 
stick be  made  :  his  shaft  and  his  branches,  his  bowls,  his  knops, 
and  his  flowers,  shall  be  o£  the  same."  *  "  Do  I  hear  that  he 
shall  make  separate  members  and  join  them  to  it?"  "The 
teaching  says,  that  '  they  shall  be  of  the  same.'  "  "  Whence 
know  we  that  it  extends  to  the  light?  "  "  The  teaching  says, 
'  Thou  shalt  make.'  "  "  I  am  of  opinion  that  it  should  be 
extended  to  the  bowls,  knops,  and  flowers.  The  teaching 
says  '  it,'  and  what  dost  thou  see  to  extend  it  to  the  light,  and 
withhold  it  from  the  bowls,  the  knops,  and  the  flowers?" 
"  Because  the  verse  extends  and  withholds,  (therefore)  I  ex- 
tend (it  to)  the  lights  that  they  should  be  made  with  it,  and  I 
withhold  the  bowls,  the  knops,  and  the  flowers,  that  they 
should  not  be  made  with  it."  "  Whence  know  we  to  extend 
(it  to)  the  tongs  and  snuff-dishes  ?  "  "  The  teaching  says, 
'  thou  shalt  make.'  "  "  I  am  of  opinion  to  extend  (it  to)  the 
snuffers,  and  the  tweezers."  "  The  teaching  says,  '  it,'  and 
what  dost  thou  see  to  extend  (it  to)  the  tongs  and  snuff-dishes, 
and  to  withhold  (it  from)  the  snuffers?  "  "  Because  the  verse 
extends  and  withholds.  I  extend  (it  to)  the  tong<=  and  snuff- 
dishes,  since  they  are  used  with  it.  And  I  withhold  (it  from) 
the  snuffers  and  tweezers,  since  they  are  not  used  with  it." 
As  it  was  made  of  gold,  it  required  hammering ;  when  it  was 
not  of  gold  it  did  not  require  hammering.  When  it  was  made 
of  gold  it  required  bowls,  knops,  and  flowers ;  when  it  was 
not  of  gold  it  did  not  require  bowls,  knops,  and  flowers.  When 
it  was  made  of  gold  it  required  a  talent ;  when  it  was  not  of 
gold  it  did  not  require  a  talent.  Rabbi  Joshua,  the  son  of 
Korcha,  said,  "  it  (the  candlestick)  was  made  of  a  talent,  but 
the  lights,  and  the  tongs,  and  the  snuff-dishes,  were  not  from 
the  talent,"  as  is  said,  "  Of  a  talent  of  pure  gold  shall  he  make 

•2  Chron.  iv.  19.  1  Exod.  xxv.  31. 


THE  TABERNACLE  257 

it."  2  "  And  what  do  I  establish  ?  "  "  That  all  these  vessels 
were  vessels  of  pure  gold.  But  the  trumpets  which  Moses 
made  in  the  wilderness  were  made  of  silver  only,  as  is  said, 
'  Make  thee  two  trumpets  of  silver.'  "  3 

CHAPTER    X 

"How  did  Bezaleel  make  the  candlestick?"  "He  made 
it  from  an  ingot  of  gold,  and  it  was  like  a  beam.  And  above 
and  below  he  made  bowls,  knops,  and  flowers,  and  drew  out 
from  it  two  branches,  one  on  either  side,  and  from  it  he  drew 
out  two  other  branches,  one  on  either  side,  and  again  drew 
out  two  branches,  one  on  either  side,  as  is  said,  '  And  six 
branches  shall  come  out  of  the  sides  of  it.'  "  1  But  we  could 
not  understand  the  hammering  of  the  bowls,  until  it  be  said, 
"  And  in  the  candlesticks  shall  be  four  bowls  made  like  unto 
almonds  with  their  knops  and  their  flowers."  2  Aisi,  the  son 
of  Judah,  said,  "  there  are  five  expressions  in  the  Law,  and 
they  have  no  fixed  meaning.  These  are  they,  '  accepted,' 3 
'  cursed,'  4  '  to-morrow,' 5  '  made  like  unto  almonds,' 6  '  and 
will  rise  up.'  "  7  "  If  thou  doest  well,  shalt  thou  not  be  ac- 
cepted?" or,  "thou  shalt  be  accepted  even  if  thou  doest  not 
well."  "  Cursed  be  their  anger  for  it  was  fierce,"  or,  "  for  in 
their  anger  they  slew  a  man,  and  in  their  self-will  they  houghed 
cursed  oxen."  "  To-morrow  I  will  stand  "  or  "  go  out,  fight 
with  Amalek  to-morrow."  "  Made  like  unto  almonds  with 
their  knops,  and  their  flowers,"  or  "  four  bowls  made  like  unto 
almonds."  "  And  this  people  will  rise  up,"  or,  "  thou  shalt 
sleep  with  thy  fathers,  and  thou  shalt  rise  up."  These  are  the 
five  expressions  in  the  Law  which  have  no  fixed  meaning. 
Aisa,  the  son  of  Akiba,  said,  "  it  happened  once  to  be  more 
(than  a  talent  by)  a  dinar  of  gold,  and  it  was  brought  into  the 
crucible  eighty  times."  The  body  of  the  candlestick  was 
eighteen  hand-breadths,  the  feet  and  the  flowers  were  three 
hand-breadths,  and  two  hand-breadths  were  smooth,  and  one 
hand-breadth  was  for  the  bowl,  a  knop  and  a  flower,  and  two 
hand-breadths  were  smooth,  and  one  hand-breadth  a  knop, 
and  two  branches  proceeded  from  it,  one  on  either  side.     And 

»  Exod.  xxv.  39.  a  Exod.  xxv.  34.  ■  Exod.  xvii.  9. 

*  Num.  x.  2.  *  Gen.  iv.  7.  •  Exod.  xxv.  34. 

1  Exod.  xxv.  32.  *  Gen.  xlix.  7.  7  Deut.  xxxi.  16. 

17 


258  THE  TALMUD 

two  hand-breadths  were  smooth,  and  one  hand-breadth  a  knop, 
and  two  branches  proceeded  from  it,  one  on  either  side,  and 
two  hand-breadths  were  smooth,  and  one  hand-breadth  a 
knop,  and  two  branches  proceeded  from  it  on  either  side. 
There  remained  three  hand-breadths,  in  which  were  the  bowls, 
the  knops,  and  the  flowers,  as  is  said,  "  Three  bowls  made  like 
unto  almonds  with  a  knop  and  a  flower  in  one  branch."  8  It 
follows  that  the  bowls  were  twenty-two,  and  the  knops  eleven, 
and  the  flowers  nine.  "  The  bowls,  to  what  were  they  like?  " 
"  To  cups  of  Alexandria."  "  The  knops,  to  what  were  they 
like?"  "To  the  apples  of  pine-trees."9  "The  flowers,  to 
what  were  they  like  ?  "  "  To  the  flowers  on  the  pillars  of  the 
temple."  It  is  found  that  you  learn  that  there  exist  in  the 
candlestick  difficulty  and  forgetfulness  more  than  in  all  the 
other  vessels.  "  And  whence  know  we  that  OMNIPRES- 
ENCE showed  to  Moses,  the  vessels  ready,  and  the  candle- 
stick ready?"  As  it  is  said,  "see  and  make  them  according 
to  their  patterns."  10  Although  Solomon  made  ten  candle- 
sticks and  all  of  them  were  lawful  for  service,  as  is  said,  "  And 
he  made  ten  candlesticks  of  gold  according  to  their  form,  and 
set  them  in  the  temple,  five  on  the  right  hand  and  five  on  the 
left."  1  If  you  say,  five  on  the  south  and  five  on  the  north, 
is  not  the  candlestick  on  the  north  worthless  ?  "  And  what 
is  meant  by  saying,  five  on  the  right  hand  and  five  on  the  left?  " 
"  Five  on  the  right  side  of  the  candlestick  of  Moses,  and  five 
on  the  left  side  of  the  candlestick  of  Moses,  even  though  they 
lighted  the  candlestick  of  Moses  only,  as  is  said,  '  And  the 
candlestick  of  gold,  with  the  lamps  thereof,  to  burn  every 
evening,' " 2  Rabbi  Jose,  the  son  of  Rabbi  Judah,  said,  "  they 
were  all  lighted,"  as  is  said,  "  Moreover  the  candlesticks  with 
their  lamps,  that  they  should  burn  after  the  manner,  before 
the  oracle  of  pure  gold ;  and  the  flowers,  and  the  lamps,  and 
the  tongs  made  he  of  gold,  and  that  perfect  gold."  3  All  these 
completed  the  golden  one  of  Moses.  Those  on  the  west  and 
east  flamed  in  front  of  the  middle  light,  as  is  said,  "  The  seven 
lamps  shall  give  light  over  against  the  candlestick."  4  From 
thence  Rabbi  Nathan  said,  "  the  middle  one  is  the  most  honor- 

•  Exod.  xxv.  33.  a2  CViron.  xiii.   11. 

•  Or,   "  egsr-shaped,  oval."  *  2  Chron.  iv.  20,  21. 
10  Exod.   xxv.   40.                                                       *  Num.  viii.  2. 

1  2  Chron.  iv.  7. 


THE  TABERNACLE  259 

able."  The  seven  lamps  flamed  alike,  and  their  lamps  were 
equal,  and  they  resembled  each  other.  "  How  did  they  snurt 
it  ?  "  '  They  removed  the  snuff  from  the  candlestick  and  de- 
posited it  in  the  tent,  and  rubbed  it  with  a  sponge."  "  It  fol- 
lows that  many  priests  were  busied  on  one  lamp."  The  words 
of  Rabbi  Jose.  But  the  Sages  say,  "  they  did  not  remove  the 
lamps  from  their  places ;  they  only  removed  the  snuff  from 
the  candlestick,  as  is  said,  '  He  shall  order  the  lamps  upon  the 
pure  candlestick.'  " 6 

CHAPTER  XI 

THE  ALTAR  OF  INCENSE  was  in  length  a  cubit,  and 
in  breadth  a  cubit,  and  in  height  two  cubits,  as  is  said,  "  And 
thou  shalt  make  an  altar  to  burn  incense  upon ;  of  shittim- 
wood  shalt  thou  make  it.  A  cubit  shall  be  the  length  thereof, 
and  a  cubit  the  breadth  thereof:  four  square  shall  it  be:  and 
two  cubits  shall  be  the  height  thereof :  the  horns  thereof  shall 
be  of  the  same."  1  And  it  was  all  overlaid  with  gold.2  This 
altar  had  three  names,  the  altar  of  incense,  the  altar  of  gold, 
the  inner  altar.  The  altar  of  burnt-offerings  was  in 
length  five  cubits,  and  in  breadth  five  cubits,  and  in  height 
three  cubits,  as  is  said,  "  And  he  made  the  altar  of  burnt-offer- 
ing of  shittim-wood :  five  cubits  was  the  length  thereof,  and 
five  cubits  the  breadth  thereof ;  it  was  four-square  :  and  three 
cubits  the  height  thereof."  3  The  words  of  Rabbi  Meier.  To 
him  said  Rabbi  Jose,  "  from  hearing  what  is  said  five  by  five 
do  we  not  know  that  it  is  four-square  ?  What  is  the  meaning 
of  saying  four-square?  "  "  It  is  superfluous,  save  for  identifi- 
cation in  pronouncing  with  regard  to  it  an  equal  decision.  It 
is  said  here  four-square,  and  there  four-square."  "  What  four- 
square is  meant  there?"  "That  its  height  is  double  its 
breadth,  even  the  four-square  mentioned  here  means  that  its 
height  is  double  its  breadth."  Rabbi  Meier  said  to  him,  "  if 
it  be  according  to  thy  words,  it  follows  that  the  altar  is  higher 
than  the  curtains."  Rabbi  Jose  answered  him,  "  and  is  it  not 
already  said,  '  And  the  hangings  of  the  court,  and  the  hanging 
for  the  door  of  the  gate  of  the  court,  which  is  by  the  taber- 
nacle, and  by  the  altar  round  about.'  "  *     As  the  tabernacle 

6  Lev.  xxiv.  4.  >  Exod.  xxx.   1.  *  Exod.  xxx.  3. 

*  Exod.  xxxviii.   1.  «  Num.   iv.  26. 


,6o  THE  TALMUD 

was  ten  cubits  broad,  so  the  altar  of  burnt-offerings  was  ten 
cubits  broad.  A  painted  line  girdled  it  in  the  middle  to  divide 
between  the  blood  (sprinkled)  above,  and  the  blood  (sprinkled) 
below.  The  painted  line  and  downward  was  five  cubits.  The 
foundation  was  a  cubit.  And  three  cubits  was  the  compass, 
and  the  circuit  was  a  cubit,  and  there  they  put  the  blood 
sprinkled  below.  The  painted  line  and  upward  was  five  cubits 
— a  cubit  the  horns,  and  three  cubits  the  compass,  and  one 
cubit  the  circuit.  And  there  they,  put  the  blood  which  was 
sprinkled  above.  And  the  blood  intended  to  be  sprinkled  on 
the  painted  line  and  downward,  if  it  were  put  on  the  painted 
line  and  upward,  was  worthless.  And  the  blood  that  was  in- 
tended to  be  sprinkled  above  the  painted  line,  if  it  were  put 
on  the  painted  line  and  downward,  was  worthless.  The  altar 
which  Moses  made  in  the  wilderness  was  in  height  ten  cubits, 
and  the  one  which  Solomon  made  was  in  height  ten  cubits, 
and  the  one  which  the  children  of  the  captivity  made  was  in 
height  ten  cubits,  and  the  one  prepared  for  the  Future,  its 
height  is  ten  cubits.  The  altar  of  burnt-offerings  was  placed 
in  the  midst  of  the  court  (with)  its  ascent  on  the  south,  with 
the  laver  on  the  west,  with  the  slaughter-house  on  the  north, 
and  all  the  Israelites  to  the  east,  as  is  said,  "  And  all  the  con- 
gregation drew  near  and  stood  before  the  Lord."  5  This  altar 
had  three  names,  the  altar  of  burnt-offering,  the  altar  of  brass, 
the  outer  altar. 

CHAPTER   XII 

Moses  made  one  LAVER,  as  is  said,  "  Thou  shalt  also  make 
a  laver  of  brass."  *  Solomon  made  ten  lavers,  as  is  said,  "  He 
made  also  ten  lavers,  and  put  five  on  the  right  hand,  and  five 
on  the  left,  to  wash."  2  "  There  is  no  meaning  in  saying  '  five 
on  the  right  hand,  and  five  on  the  left,'  and  what  is  the  mean- 
ing of  saying  '  five  on  the  right  hand,  and  five  on  the  left '?  " 
"  Five  on  the  right  of  the  laver  of  Moses,  and  five  on  the  left 
of  the  laver  of  Moses."  Solomon  added  to  it  when  he  made 
the  sea,  as  is  said,  "  And  he  made  a  molten  sea,  ten  cubits 
from  the  one  brim  to  the  other ;  it  was  round  all  about,  and 
his  height  was  five  cubits ;  and  a  line  of  thirty  cubits  did  com- 

6  Lev.  ix.  s.  *  Exod.   xxx.    18.  x  2  Chron.  iv.  6. 


THE  TABERNACLE  261 

pass  it  round  about.  And  it  was  an  hand-breadth  thick,  and 
the  brim  thereof  was  wrought  like  the  brim  of  a  cup,  with 
Mowers  of  lilies,  it  contained  two  thousand  baths."  3  It  is  not 
possible  to  say  "  two  thousand,"  since  before  it  is  said  "  three 
thousand,"  *  and  it  is  not  possible  to  say  "  three  thousand," 
since  before  it  is  aaid  "two  thousand."  "How  can  it  be?" 
"  Two  thousand  liquid  make  three  thousand  dry  measure."  But 
you  don't  know  how  much  is  the  bath  until  it  be  said,  "  The 
ephah  and  the  bath  contain  one  measure,"  5  "  for  ten  baths 
are  a  homer."  Allow  ten  baths  for  every  cur — there  are  200 
curs.  Subtract  from  them  fifty  curs,  and  allow  fifty  square, 
there  are  150  cleansing-pools;  since  every  pool  contains  forty 
seahs."  "  And  from  whence  do  we  know  that  every  pool  con- 
tains forty  seahs?"  "As  is  said,  'And  bathe  his  flesh  in 
water,' G  water  to  cover  all  his  flesh."  "  And  how  much  is  it  ?  " 
"  A  square  cubit,  in  height  three  cubits."  From  thence  the 
Sages  judged  the  measure  of  a  pool  to  be  forty  seahs.  "  And 
how  can  it  contain  150  cleansing-pools,  if  thou  shalt  say  it 
was  all  round?"  "It  could  not  contain  them."  "If  thou 
shalt  say  it  was  all  square?  "  "  It  therefore  contained  more." 
But  the  three  lowest  cubits  were  square ;  allow  for  ten  cubits 
square,  there  are  100  cubits.  Allow  for  a  hundred  square ; 
there  are  100  cleansing-pools.  The  two  highest  cubits  were 
round.  Allow  for  ten  cubits  square ;  there  are  seventy-five 
cubits.  Allow  for  seventy-five  square;  there  are  150.  Allow 
for  fifty  square  ;  there  are  fifty  cleansing-pools  ;  since  the  square 
exceeds  the  round  by  a  fourth.  "  And  whence  do  we  know 
that  the  square  exceeds  the  round  by  a  fourth  ?  "  "  As  is  said, 
4  Ten  cubits  from  brim  to  brim,  round  in  compass,  and  a  line 
of  thirty  cubits  did  compass  it  round  about.'  " 7  This  teaches 
that  the  square  exceeds  the  round  by  a  fourth.  "  And  whence 
do  we  know  that  it  was  round  above?"  "As  is  said,  'And 
it#  was  an  hand-breadth  thick,  and  the  brim  thereof  was 
wrought  like  the  brim  of  a  cup.'  "  "  And  whence  know  we 
that  it  was  square  below  ?  "  "  As  is  said,  '  It  stood  upon  twelve 
oxen,  three  looking  toward  the  north,  and  three  looking  toward 
the  west,  and  three  looking  toward  the  south,  and  three  look- 
ing toward  the  east.'  "  8     And  what  is  meant  by  saying  "  look- 

»i  Kings  vii.  23,  26.  "  Ezek.  xlv.   n,   14.  7  2  Chron.  iv.  2. 

*  2  Chron.  iv.   5.  •  Lev.  xv.  13.  «  2  Chron.  iv.  4. 


262  THE  TALMUD 

ing  toward  "  four  times ;  but  that  when  one  entered  the  temple 
he  looked  toward  the  right ;  when  he  entered  into  the  court, 
he  looked  toward  the  right ;  when  he  entered  the  Mountain 
of  the  House,  he  looked  toward  the  right ;  when  the  priest  went 
up  to  the  top  of  the  altar,  he  looked  toward  the  right.  "  And 
under  it  was  the  similitude  of  oxen,  which  did  compass  it 
round  about,  ten  in  a  cubit,  compassing  the  sea  round 
about.  Two  rows  of  oxen."  9  It  follows  that  (there  were) 
four  rows  of  the  heads  of  oxen,  which  served  for  the  four  sides, 
as  is  said,  "  And  the  similitude  of  oxen,  two  rows  of  oxen  were 
cast  when  it  was  cast."  10  And  it  was  all  cast  even  from  the 
feet  of  the  ox. 

CHAPTER   XIII 

"  How  did  the  Levites  guard  the  tabernacle  ?  "  "  The  family 
of  Kohath  watched  on  the  south,  as  is  said, '  The  families  of  the 
sons  of  Kohath  shall  pitch  on  the  side  of  the  tabernacle  south- 
ward.' *  And  they  were  overseers  of  the  vessels  of  the  ark,  as 
is  said, '  And  their  charge  shall  be  the  ark,  and  the  table,  and  the 
candlestick,  and  the  altars,  and  the  vessels  of  the  sanctuary 
wherewith  they  minister,  and  the  hanging  and  all  the  service 
thereof.' 2  Outside  of  them  were  the  three  tribes  of  Reuben, 
Simeon,  Levi.  The  family  of  Gershon  watched  in  the  west,  as 
is  said,  '  The  families  of  the  Gershonites  shall  pitch  behind  the 
tabernacle  westward.' 3  And  they  were  intrusted  with  all  the 
vessels  of  the  tabernacle,  as  is  said,  '  And  they  shall  bear  the 
curtains  of  the  tabernacle,  and  the  tabernacle  of  the  congre- 
gation.' 4  Outside  of  them'  were  the  three  tribes  of  Ephraim, 
and  Manasseh,  and  Benjamin.  The  family  of  Merari  watched 
on  the  north,  as  is  said,  '  And  the  chief  of  the  house  of  the 
father  of  the  families  of  Merari  was  Zuriel  the  son  of  Abihail : 
these  shall  pitch  on  the  side  of  the  tabernacle  northward.'5 
And  they  were  intrusted  with  the  taches,  and  boards,  and  bars, 
and  pillars,  and  the  sockets  of  the  tabernacle,  as  is  said,  '  And 
under  the  custody  and  charge  of  the  sons  of  Merari  shall  be 
the  boards  of  the  tabernacle,  and  the  bars  thereof,  and  the  pillars 

•  2  Chron.  iv.  3.  '  Num.    hi.    29. 

10  The   Jerusalem    Talmud    states    that  2  Num.  iii.  31. 

the   water    poured   through    the   feet   of  *  Num.  iii.  23. 

the  oxen,  and  that  this  was  the  well  of  *  Num.   iv.  25. 

Etham.  "  Num.  iii.  35. 


THE  TABERNACLE  263 

thereof,  and  the  sockets  thereof.' 6    And  outside  of  them  were 
the  three  tribes  of  Dan,  Asher,  and  Naphtali.     On  the  east 
were  Moses,  Aaron,  and  their  families,  as  is  said,  '  But  those 
that    encamp    before    the    tabernacle    toward    the    east,  even 
before  the  tabernacle  of  the  congregation  eastward,  shall  be 
Moses  and  Aaron  and  his  sons.' 7    And  outside  of  them  were 
the  three  tribes  of  Judah,  Issachar,  and  Zebulon.     The  whole 
encampment  of  Israel  was  twelve  miles.     The   standard  of 
Judah  was  four  miles,  and  the  encampment  of  the  Levites,  and 
the  encampment  of  the  SHECHINAH,  four  miles.    The  stand- 
ard of  Reuben  was  four  miles.    The  standard  of  Ephraim  was 
four  miles.    The  encampment  of  the  Levites  and  the  encamp- 
ment of  the  SHECHINAH  was  four  miles.     And  the  en- 
campment of  Dan  was  four  miles.     It  follows  that  the  four 
corners  of  the  tabernacle  were  four  encampments  for  service 
on  every  side;  as  is  said,  '  Then  the  tabernacle  of  the  congre- 
gation shall  set  forward  with  the  camp  of  the  Levites  in  the 
midst  of  the  camp ;  as  they  encamp  so  shall  they  set  forward, 
every  man  in  his  place  by  their  standards.'  8    So  soon  as  Israel 
set  forward,  the  pillar  of  cloud  which  was  standing  still  rolled 
up  and  spread  out  over  the  children  of  Judah  like  a  kind  of  beam., 
The  (trumpet)  sounded,  and  blew  an  alarm,  and  sounded,  and 
the  standard  of  Judah  moved  forward  first,  as  is  said,  '  In  the 
first  place  went  the  standard  of  the  camp  of  the  children  of 
Judah  according  to  their  armies.'9     At  once  Aaron  and  his 
sons  entered  (the  Tabernacle)  and  took  down  the  vail,  and  with 
it  they  covered  the  ark,  as  is  said,  '  And  when  the  camp  setteth 
forward,  Aaron  shall  come  and  his  sons,  and  they  shall  take 
down  the  covering  vail,  and  cover  the  ark  of  testimony  with 
it.'10      The    (trumpet)    sounded,    and    blew    an    alarm,    and 
sounded,  and  the  standard  of  the  encampment  of  Reuben  set 
forward.    At  once  the  sons  of  Gershon,  and  the  sons  of  Merari 
entered,  and  took  down  the  tabernacle,  and  loaded  it  on  the 
wagon.     And  they  set  up  the  tabernacle  before  the  sons  of 
Kohath  came,  as  is  said,  '  And  the  Kohathites  set  forward, 
bearing  the  sanctuary ;  and  the  other  did  set  up  the  tabernacle 
against  they  came.' *    And  the  trumpet  sounded,  and  blew  an 
alarm,  and  sounded,  and  the  standard  of  Ephraim  moved  for- 

«  Num.  iii.  36.  •  Num.  ii.  17.  "Num.  iv.  5. 

*  Num.  iii.  38.  ■  Num.  x.  14-  Num.  x.  21. 


264  THE  TALMUD 

ward ;  the  children  of  Kohath  entered  and  took  down  the  holy 
vessels,  and  loaded  them  on  their  shoulders,  as  is  said,  '  And 
when  Aaron  and  his  sons  have  made  an  end  of  covering  the 
sanctuary  and  all  the  vessels  of  the  sanctuary,  as  the  camp  is 
to  set  forward ;  after  that  the  sons  of  Kohath  shall  come  to 
bear  it.' 2  The  (trumpet)  sounded,  and  blew  an  alarm,  and 
sounded.  And  the  standard  of  Dan  moved  forward,  as  is  said, 
'  And  the  standard  of  the  camp  of  the  children  of  Dan  set 
forward.' 3  It  follows  that  two  standards  were  in  front,  and 
two  standards  were  in  the  rear,  and  the  encampment  of  the 
Levites,  and  the  encampment  of  the  SHECHINAH  was  in  the 
middle,  as  is  said,  '  Then  the  tabernacle  of  the  congregation 
shall  set  forward  with  the  camp  of  the  Levites  in  the  midst  of 
the  camp.' 4  And  as  they  encamped,  so  they  set  forward,  as 
is  said,  '  As  they  encamp,  so  shall  they  set  forward.'  Israel 
set  forward  by  three  commands,  by  command  of  the  HOLY 
BLESSED  ONE,  by  command  of  Moses,  and  by  command  of 
the  trumpets."  "  Whence  know  we  the  command  of  the  HOLY 
BLESSED  ONE  ?  "  "  As  is  said, '  At  the  commandment  of  the 
Lord,  the  children  of  Israel  journeyed,  and  at  the  command- 
ment of  the  Lord  they  pitched/  "  5  etc.  "  By  the  command- 
ment of  the  Lord  by  the  hand  of  Moses."  6  "  By  command- 
ment of  Moses — how  ?  "  "  Moses  said  in  the  evening,  '  early 
in  the  morning  you  must  go  forward.' '  At  once  the  Israelites 
began  to  gather  their  cattle,  and  prepared  their  furniture  for  the 
march.  "  By  commandment  of  the  trumpets  whence  know  we 
it?  "  "  As  is  said, '  Make  thee  two  trumpets  of  silver,  etc.,  that 
thou  mayest  use  them  for  the  calling  of  the  assembly,  and  for 
the  journeying  of  the  camps.'"7  "How?"  "The  trumpets 
sounded,  blew  an  alarm,  and  sounded  three  blasts  for  every 
standard."  Rabbi  Judah  said,  "  there  were  three  blasts  for  every 
tribe." 

CHAPTER  XIV 

When  Israel  was  to  encamp,  the  pillar  of  cloud  rose  up  and 
spread  out  over  the  children  of  Judah  like  a  kind  of  booth,  and 
it  covered  the  tent  outward,  and  filled  the  tabernacle  inward ; 
as  is  said,  "  Then  a  cloud  covered  the  tent  of  the  congregation, 

*  Num.  iv.  15.  *  Num.  ii.   17.  •  Num.  ix.  23. 

•  Num.   x.  22.  5  Num.   ix.   18.  '  Num.  x.  2. 


THE  TABERNACLE  265 

and  the  glory  of  the  Lord  filled  the  tabernacle."  8  And  this 
was  one  of  the  clouds  of  glory,  which  served  the  Israelites  in  the 
wilderness  forty  years.  One  on  the  right  hand,  and  one  on  the 
left,  and  one  before  them,  and  one  behind  them.  And  one 
over  them,  and  a  cloud  dwelling  in  their  midst  (and  the  cloud, 
the  SHECHINAH  which  was  in  the  Tent),  and  the  pillar  of 
cloud  which  moved  before  them,  making  low  before  them  the 
high  (places),  and  making  high  before  them  the  low  (places), 
and  killing  serpents  and  scorpions,  and  burning  thorns  and 
briers,  and  guiding  them  in  a  straight  way.  Rabbi  Simon,  the 
son  of  Jose,  said,  "  during  the  forty  years,  when  the  Israelites 
were  in  the  wilderness,  none  of  them  had  need  of  the  light  of  the 
sun  by  day,  nor  the  light  of  the  moon  by  night.  When  it  became 
reddish  they  knew  that  the  sun  had  set,  and  when  it  became 
whitish  they  knew  that  the  sun  rose.  And  when  one  looked  into 
a  barrel,  he  knew  what  was  in  it;  and  into  a  pitcher,  and  he 
knew  what  was  in  it,  by  reason  of  the  cloud,  the  SHECHINAH 
in  their  midst,"  as  is  said,  "  For  the  cloud  of  the  Lord  was  upon 
the  tabernacle  by  day,  and  fire  was  on  it  by  night,  in  the  sight  of 
all  the  house  of  Israel  throughout  all  their  journey."  9  And  so 
it  is  prepared  to  come  in  the  future :  as  is  said,  "  Arise,  shine ; 
for  thy  light  is  come,  and  the  glory  of  the  Lord  is  risen  upon 
thee."  "  The  sun  shall  be  no  more  thy  light  by  day ;  neither 
for  brightness  shall  the  moon  give  light  unto  thee :  but  the 
Lord  shall  be  unto  thee  an  everlasting  light."  "  Thy  sun  shall 
no  more  go  down ;  neither  shall  thy  moon  withdraw  itself ;  for 
the  Lord  shall  be  thine  everlasting  light,  and  the  days  of  thy 
mourning  shall  be  ended." 10  "  From  whence  did  the 
SHECHINAH  speak  with  Moses?"  Rabbi  Nathan  said, 
"  from  the  altar  of  incense,"  as  is  said,  "  And  thou  shalt  put  it 
before  the  vail  that  is  by  the  ark  of  the  testimony,  etc., 

WHERE  I  WILL  MEET  WITH  THEE."1 

Rabbi  Simon,  the  son  of  Yochai,  said,  "  beside  the  altar  of 
incense,"  as  is  said,  "  And  thou  shalt  beat  some  of  it  very  small, 
and  put  of  it  before  the  testimony  in  the  tabernacle  of  the  con- 
gregation, 

WHERE  I  WILL  MEET  WITH  THEE."2 

•  Exod.  xl.  34.  •  Exod.  xl.  38.  ,0  Isa.  lx.   i,  19,  20. 

1  Exod.  xxx.  6.         2  Exod.   xxx.     6. 


266  THE  TALMUD 

The  disciples  of  Rabbi  Ishmael  said,  "beside  the  altar  of 
burnt-offering,"  as  is  said,  "  This  shall  be  a  continual  burnt- 
offering  throughout  your  generations  at  the  door  of  the  taber- 
nacle of  the  congregation,  before  the  Lord, 

WHERE  I  WILL  MEET  YOU."8 

8  Exod.  xxix.  42. 


THE   HEIFER1 

The  Heifer's  Age — Ages  of  Other  Offerings — Places  From  Which  the  Red 
Heifer  May  Come — Blemishes — Black  Hairs — Separation  of  the  Priest 
for  Burning  the  Red  Heifer — Sprinkling— Lads  who  Drew  Water 
from  Siloam — Number  of  Red  Heifers — Bridge  to  the  Mount  of 
Olives — Procession  of  Heifer  and  Attendants — Pile  for  Burning — 
Position  of  the  Heifer — Position  of  the  Priest — Slaughter  of  the  Heifer 
— Sprinkling  the  Blood — Kindling  the  Pile — Gathering  the  Ashes — 
Doctrine  of  Intention — Vessels — Pumpkin  Bottles — A  Hollow  Reed 
— Purifications  —  Cases  of  Casuistry  —  Seas — Wells — Reptiles — A 
Clean  Place — Hyssop — Sprinkling. 

CHAPTER    I 

i.  Rabbi  Eliezer  said,  "the  red  heifer  must  be  a  calf  of  a 
year  old  or  a  heifer  of  two  years."  But  the  Sages  say,  "  a 
calf  of  two  years  and  a  heifer  of  three  years  or  of  four  years." 
Rabbi  Meier  said,  "  even  of  five  years  she  is  allowed,  or  older. 
But  they  are  not  to  wait  (longer)  for  her,  lest  she  turn  black 
and  be  disallowed."  Rabbi  Joshua  said,  "  I  only  heard, 
third."  They  said  to  him,  "  what  is  the  meaning  of  '  third  '?  " 
He  said  to  them,  "  thus  I  heard  it,  without  explanation."  The 
son  of  Azai  said,  "  I  will  explain  it,  if  you  say  '  third.'  that  is 
to  others  in  counting;  but  if  you  say  '  one  of  three,'  that  is,  of 
three  years."  As  when  they  say,  "  a  fourth  vineyard."  They 
said  to  him,  "  what  means  '  fourth  '?  "  He  said  to  them,  "  thus 
I  heard  it,  without  explanation."  Said  the  son  of  Azai,  "  I 
will  explain.  If  you  say  '  fourth,'  that  is,  to  others  in  count- 
ing. But  as  you  say  '  one  of  four,'  that  is,  of  four  years.  As 
when  they  say,  he  who  eats  in  a  leprous  house  a  half-loaf,2 
of  three  loaves  to  the  cab  of  flour."     They  say  to  him,  "  say 

1  The  Jews  say  that  Solomon,  who  as  much  time  in  a  leprous  house  as  is 
understood  all  the  commands  of  God,  sufficient  for  eating  a  loaf  of  such  a  size, 
could  not  comprehend  the  full  meaning  becomes  denied  in  his  garments.  See 
°V4?e  Ke<1   Hcifer-  "Leprosy,"  xiii.    10. 

2  The  meaning  is  that  he  who  spends 

267 


268  THE  TALMUD 

eighteen  loaves  to  the  seah  of  flour."  He  said  to  them,  "  Thus 
I  heard  it,  without  explanation."  Said  the  son  of  Azai,  "  I 
will  explain.  If  you  say, '  three  to  the  cab,'  there  is  no  dough- 
offering.  But  if  you  say,  '  eighteen  to  the  seah,'  the  dough- 
offering  diminishes  it." 

2.  R.  Jose  the  Galilean  said,  "  the  cleansing  of  the  Levites 
required  bullocks  of  two  years  old,"  as  is  said,  "  And  another 
young  bullock  shalt  thou  take  for  a  sin-offering."  3  But  the 
Sages  say,  "  even  of  three  years."  R.  Meier  said,  "  bullocks 
even  of  four  and  five  years  are  allowed,  but  old  ones  are  not 
brought,  for  honor's  sake." 

3.  Sacrifices  required  lambs  of  a  year  old  and  rams  of  two 
years  old,  and  all  (are  reckoned)  from  day  to  day.4  If  they  be 
thirteen  months  old,  neither  ram  nor  lamb  is  allowed.  R. 
Tarphon  called  it,  "  half  and  between."  The  son  of  Azai 
called  it,  "  pointed  out."  R.  Ishmael  called  it,  "  recalled  coin." 
If  the  ram  be  brought  for  offering,  and  the  libation  of  the  ram 
be  brought  with  him,  it  does  not  pass  for  his  offering,  except 
he  be  thirteen  months  and  one  day  old.  That  is  the  law  for 
the  ram. 

4.  The  sin-offering  of  the  congregation  and  their  burnt- 
offerings,  the  sin-offering  of  an  individual  and  the  trespass- 
offering  of  the  Nazarite  and  the  trespass-offering  of  the  leper 
are  allowed  for  thirty  days  and  upward,  and  even  on  the 
thirtieth  day.  And  if  they  are  brought  on  the  eighth  day,  they 
are  allowed;  vows,  freewill-offerings,  the  first-born,  and  the 
tithe  and  the  passover  are  allowed  from  the  eighth  day  and 
upward,  and  even  on  the  eighth  day. 

CHAPTER   II 

1.  Rabbi  Eliezer  said,  "  a  heifer  for  a  sin-offering  is  allowed 
even  in  pregnancy."  But  the  Sages  disallow  her.  R.  Eliezer 
said,  "  she  is  not  to  be  taken  from  foreigners."  But  the  Sages 
allow  her.  And  not  only  she,  but  all  the  offerings  of  the  con- 
gregation, and  of  the  individual,  may  come  from  the  Land  (of 
Israel),  or  from  outside  the  land,  from  the  fresh  harvest  and 

8  Num.  viii.  8.  till  the  first  day  of  Elul  in  the  current 

«  The  age  of   the  lamb  was  reckoned        year, 
from   its   birthday   in   Elul   of  last   year 


THE    HEIFER 


369 


from  the  old  harvest,  except  the  omer,1  and  the  two  loaves,3 
which  may  only  come  from  the  fresh  harvest,  and  from  the 
Land. 

2.  A  heifer  whose  horns  and  hoofs  are  black  should  have 
them  cut  away.  The  pupil  of  the  eye  and  the  teeth  and  the 
tongue  cause  no  blemish  in  the  heifer.  If  she  be  diminutive, 
she  is  allowed.  "  Had  she  a  wen  which  was  cut  away?  "  R. 
Judah  "  disallowed  her."  Rabbi  Simon  said,  "  every  place 
which  was  cut  down,  and  no  red  hair  sprang  up  in  its  place, 
renders  her  blemished." 

3.  A  heifer  produced  from  the  side  or  from  the  hire  of  im- 
morality or  exchanged  for  a  dog  is  disallowed.  R.  Eliezer 
allowed  it,  "  as  is  said,  '  Thou  shalt  not  bring  the  hire  of  a 
whore  or  the  price  of  a  dog  into  the  house  of  the  Lord  thy 
God.' 3  But  she  did  not  come  into  the  house."  All  blemishes 
which  are  disallowed  in  holy  things  are  disallowed  in  the 
heifer.  If  one  rode  on  her  or  leaned  on  her  or  hung  some- 
thing on  her  tail  or  crossed  a  river  on  her  or  doubled  the  rope 
over  her  or  put  his  garment  on  her,  she  is  disallowed.  But 
if  one  bound  her  with  a  rope  or  made  a  shoe  to  prevent  her 
slipping  or  spread  his  garment  over  her  because  of  the  flies, 
she  is  allowed.  This  is  the  rule :  Everything  which  was  neces- 
sary for  her  is  allowed ;  if  there  be  any  use  of  her  for  another's 
benefit,  she  is  disallowed. 

4.  If  a  bird  rested  on  her,  she  is  allowed.  If  the  male  came 
to  her,  she  is  disallowed.  R.  Judah  said,  "  if  he  were  brought, 
she  is  disallowed,  but  if  he  came  of  himself,  she  is  allowed." 

5.  If  she  had  two  black  or  white  hairs  in  one  cavity,  she  is 
disallowed.  R.  Judah  said,  "  even  in  one  pore."  "  If  they  be 
in  two  pores  and  they  prove  united  ?  "  "  She  is  disallowed." 
Rabbi  Akiba  said,  "  even  four  or  five,  if  they  be  scattered,  may 
be  plucked  out."  Rabbi  Eleazar  said,  "  even  fifty."  R. 
Joshua,  son  of  Bathira,  said,  "  if  there  be  even  one  in  her  head 


1  Lev.  xxiii.  10,  17.  The  omer  or 
wave-sheaf  of  barley  was  always  cut  on 
the  evening  of  the  15th  Nisan,  even 
though  it  were  a  Sabbath.  It  must  al- 
ways have  been  gathered  from  a  fresh 
harvest  cultivated  even  in  the  Sabbat- 
ical year.  The  reapers  asked  these  ques- 
tions three  times  of  those  who  were 
witnesses,  "  Has  the  sun  gone  down?  " 
"  With  this  sickle? "  "  Into  this 
basket?  "    "  On  this  Sabbath  [first  day 


of  the  Passover]?"  "Shall  I  reap?" 
After  the  witnesses  answered  these  ques- 
tions the  sheaf  was  reaped.  It  was 
finally  ground  into  flour,  and  a  handful 
of  it  mixed  with  frankincense  was 
burned  on  the  altar.  The  remainder  be- 
longed to  the  priests. 

3  Num.  xxviii.  The  two  wave-loaves 
of  wheaten  flour  were  always  offered 
on  the  Jewish  Pentecost. 

*  Deut.  xxiii.  18. 


27o  THE  TALMUD 

and  one  in  her  tail,  she  is  disallowed."  "  If  there  be  two  hairs, 
their  roots  black  and  their  tops  red,  their  roots  red  and  their 
tops  black  ?  "  "  All  follows  after  the  appearance,"  the  words 
of  Rabbi  Meier.    But  the  Sages  say,  "  after  the  root." 


CHAPTER   III 

i.  Seven  days  before  the  burning  of  the  heifer,  the  priest 
who  burned  the  heifer  was  removed  from  his  house  to  the 
chamber  in  front  of  the  Temple  Palace  toward  the  northeast ; * 
and  it  was  called  the  Stone  House.  And  he  was  sprinkled 
during  all  the  seven  days  from  all  the  ashes  of  red  heifers 
which  were  there.  R.  Jose  said,  "  they  did  not  sprinkle  him 
save  on  the  third  and  seventh  days  only."  R.  Hananiah,  the 
deputy  high-priest,  said,  "  on  the  priest  who  burned  the  heifer 
they  sprinkled  during  all  the  seven  days,  but  on  him  who  took 
service  on  the  Day  of  Atonement  they  did  not  sprinkle  save 
on  the  third  and  seventh  days  only." 

2.  There  were  courts  in  Jerusalem  built  of  stone,  and  be- 
neath they  were  hollow,2  through  fear  of  an  unseen  grave. 
And  pregnant  women  were  brought,  and  they  were  delivered 
there.  And  there  they  reared  their  sons,  and  oxen  were 
brought  with  doors  on  their  backs,  and  the  lads  were  seated 
on  them  with  stone  cups  in  their  hands.  They  came  to 
Siloam,  they  dismounted,  and  filled  them.  They  remounted, 
and  returned  on  the  backs  of  the  oxen."  R.  Jose  said,  "  from 
their  seats  on  the  backs  of  the  oxen  they  let  down  (the  cups) 
and  filled  them  (with  water)." 

3.  The  lads  came  back  to  the  Mountain  of  the  House  and 
dismounted.  The  Mountain  of  the  House  and  its  courts  were 
hollow  below,  through  fear  of  an  unseen  grave.  And  at  the 
door  of  the  court  there  were  prepared  the  ashes  of  the  red 
heifers ;  and  they  brought  a  ram  from  the  sheep,  and  they 
twisted  a  rope  between  his  horns,  and  they  twisted  a  stick  and 

1  Nehem.  ii.  8.     1  Chron.  xxix.   1.  ductor.    There  are  reckoned  six  degrees 

*  According  to  Jewish  tradition  a  dead  of    uncleanness— the    father    of    fathers, 

body    covered    in    with    earth    conveyed  the  fathers,  the  first,  second,  third,  and 

legal     uncleanness     to     everyone     who  fourth    children    of    defilement.      There 

walked  over  it-    but  if  a  vault  was  over  are    altogether    twenty-nine    fathers    of 

thp   hndv    or  if  air  intervened  between  uncleanness,  of  which  eleven  arise  from 

the     corpse    and    the     surface    of    the  contact  with  a  dead  body, 
ground,  it  was  regarded  as  a- non-con- 


THE    HEIFER 


271 


stuck  it  into  the  end  of  the  rope,  and  it  was  dipped  into  the 
ashes,  and  the  ram  got  a  blow,  and  he  skipped  backward,  and 
took  them,  and  caused  them  to  appear  on  the  surface  of  the 
water.  R.  Jose  said,  "  you  should  not  give  an  opportunity  to 
the  Sadducees  for  scoffing:  but  (the  lad)  took  and  prepared 
the  ashes." 

4.  They  did  not  make  use  of  (what  pertained)  to  one  red 
heifer  for  a  second  one,  nor  did  they  use  another  lad  for  3  his 
(prepared)  companion.  "And  the  lads  themselves  were  in 
need  of  sprinkling,"  the  words  of  Rabbi  Jose  the  Galilean. 
R.  Akiba  said,  "  they  had  no  need  of  sprinkling." 

5.  If  they  did  not  find  (ashes)  of  seven  red  heifers,  six  were 
sufficient,  five,  four,  three,  two,  one.  "  And  who  made  them  ?  " 
"  Moses  made  the  first,  and  Ezra  the  second,  and  (there  were) 
five  from  Ezra  and  afterward,"  the  words  of  Rabbi  Meier. 
But  the  Sages  say,  "  seven  from  Ezra  and  afterward."  "  And 
who  made  them?"  "Simon  the  Just,  and  John  the  High- 
priest  made  each  two.  Elihueni,  son  of  Hakuf,  and  Hanamel 
the  Egyptian,  and  Ishmael,  son  of  Piani,  made  one  each." 

6.  And  a  causeway  was  made  from  the  Mountain  of  the 
House  to  the  Mount  of  Olives,  with  arches  over  arches.  And 
there  was  an  arch  in  front  of  the  last  pillar  for  fear  of  an  un- 
seen grave.  Over  it  the  priest  who  burned  the  heifer,  and  the 
heifer  with  all  her  attendants,  proceeded  to  the  Mount  of 
Olives. 

7.  If  the  heifer  were  unwilling  to  go,  they  did  not  bring 
with  her  a  black  one,  lest  it  be  said,  "  they  slaughtered  a  black 
one  "  nor  a  red  one,  lest  it  be  said,  "  they  slaughtered  two." 
R.  Jose  said,  this  was  not  the  reason,  but  because  it  is  only 
said,  "  That  he  may  bring  her  forth."  4  And  the  elders  of 
Israel  preceded  her  on  foot  to  the  Mount  of  Olives.  And  a 
house  for  washing  was  there.  And  the  priest  who  burned  the 
heifer  was  rendered  unclean  because  of  the  Sadducees.5  lest 
they  should  say,  "  it  is  needful  for  sunset  to  pass  over  him."  8 

8.  The  elders  put  their  hands  on  the  priest  and  said,  "  my 
Lord  High-priest,  wash  once."     He  descended  and  washed, 

*  Some     commentators     explain     that  he  was  legally  clean  for  burning  the  red 

"  each  heifer  requires  a  fresh  lad."  heifer.      But   the   Sadducees  maintained 

4  Num.  xix.  3.  that  he  was  not  legally  clean  before  sun- 

5  The  Pharisees  asserted  that  a  priest  set.     Num.  xix.  9,  10. 
might  be  defiled,  and  that  after  washing  •  Lev.  xxii.  7. 


272  THE  TALMUD 

and  he  came  up  and  wiped  himself.  And  wood  was  set  in 
order  there,  cedar  and  ash  and  cypress  and  fig-wood  smoothed. 
And  it  was  made  like  a  tower,  and  windows  were  opened  in  it, 
and  their  direction  was  westward. 

9.  The  red  heifer  was  bound  with  a  rope  of  bulrushes  and 
she  was  put  on  the  place  of  preparation,  with  her  head  south- 
ward and  with  her  face  westward.  The  priest  stood  in  the 
east  with  his  face  westward.  He  slaughtered  the  heifer  with 
his  right  hand,  and  received  (the  blood)  in  his  left  hand.  R. 
Judah  said,  "  he  received  it  in  his  right  hand  and  put  it  into 
his  left,  and  sprinkled  it  with  his  right  hand."  He  dipped 
his  hand,  and  sprinkled  the  blood  seven  times  in  front  of  the 
House  of  the  Holy  of  Holies.  For  every  sprinkling  of  blood 
he  dipped  his  hand.  When  he  finished  sprinkling  the  blood 
he  wiped  his  hand  on  the  body  of  the  heifer.  He  went  down 
and  kindled  the  fire  with  chips.  Rabbi  Akiba  said,  "  with 
palm-branches." 

10.  She  burst  and  moved  from  her  place.  He  took  cedar- 
wood  and  hyssop  and  scarlet  (wool).  He  said  to  them,  "  is 
this  cedar-wood,  is  this  cedar-wood  ?  "  "  is  this  hyssop,  is 
this  hyssop?"  "is  this  scarlet,  is  this  scarlet?"  three  times 
for  each  thing.  And  they  said  to  him,  "  yes,"  "  yes,"  three 
times  for  each  thing." 

11.  He  wrapped  them  in  the  remainder7  of  the  tongue  of 
scarlet  wool,  and  cast  them  into  the  midst  of  the  burning. 
When  the  fire  was  burned  down,  the  ashes  were  beaten  with 
sticks  and  sifted  with  sieves.  R.  Ishmael  said,  "  with  stone 
hammers,  and  the  work  was  finished  with  stone  sieves."  A 
black  piece  in  which  there  are  ashes  must  be  pulverized,  and 
that  which  has  no  ashes  is  left.  Bones  with  or  without  ashes 
were  pulverized.  And  they  were  divided  into  three  parts. 
One  part  was  put  in  the  Chel,  and  one  was  put  on  the  Mount 
of  Olives,  and  one  was  divided  for  all  the  guards  8  (i.e.,  the 
representatives  of  all  Israel). 

7  The  cedar,  hyssop,  and  scarlet  wool        mained    too    long   was    wrapped    round 
were    laid    parallel    to    each    other,   and        the  bundle, 
whatever  portion  of  the  scarlet  wool  re-  8  Num.  xix.  9. 


THE    HEIFER  273 


CHAPTER    IV 


1.  "  The  heifer  which  was  slaughtered  without  the  proper 
intention,  (the  priest)  caught  the  blood  and  sprinkled  it  with- 
out the  proper  intention,  or  with  the  proper  intention  and 
afterward  without  the  proper  intention,  or  without  the  proper 
intention  and  (afterward)  with  the  proper  intention?"  "She 
is  disallowed."  R.  Eliezer  "  allowed  her."  "  And  if  the  priest 
did  not  wash  his  hands  and  his  feet?"  "  She  is  disallowed." 
R.  Eliezer  "  allowed  her."  "  If  she  was  not  slaughtered  by 
the  High-priest  ?  "  "  She  is  disallowed."  R.  Judah  "  allowed 
her."  "  If  any  of  his  garments  were  wanting?  "  "  She  is  dis- 
allowed."   And  the  rites  were  performed  in  white  vestments. 

2.  If  the  priest  burned  her  out  of  her  prepared  place,  or  in 
two  places,  or  burned  two  in  one  place?"  "She  is  dis- 
allowed." "  If  he  sprinkled  her  blood  but  not  straight  in  front 
of  the  DOOR?  "  "  She  is  disallowed."  "  If  he  sprinkled  her 
blood  the  sixth  time  for  the  seventh — he  then  turned  and 
sprinkled  the  seventh  ?  "  "  She  is  disallowed."  "  If  the  priest 
sprinkled  the  seventh  time  for  the  eighth— he  then  turned 
and  sprinkled  the  eighth?  "    "  She  is  allowed." 

3.  If  the  priest  burned  the  red  heifer  without  wood,  or  with 
every  sort  of  wood,  even  with  stubble  and  dung?"1  "She 
is  allowed."  "  If  he  skinned  and  cut  her?  "  "  She  is  allowed." 
"  If  he  slaughtered  her  on  condition  of  eating  from  her  flesh 
and  drinking  from  her  blood?"  "She  is  allowed."  Rabbi 
Eliezer  said,  "  intention  does  not  disallow  the  heifer." 

4.  All  who  are  busied  about  the  heifer  from  the  beginning 
to  the  end  render  their  garments  legally  unclean.  And  any 
work  gained  from  her  renders  her  disallowed.  If  any  illegality 
happened  during  her  slaughter,  she  does  not  render  their  gar- 
ments unclean.  If  it  happened  during  the  sprinkling  of  her 
blood,  everyone  busied  before  her  disallowance  renders  his 
garments  unclean.  After  her  disallowance  he  does  not  render 
his  garments  unclean.  It  follows  that  her  difficulty  is  his 
convenience.  They  who  are  busied  about  her  are  always  liable 
for  a  trespass-offering.  They  may  add  wood  to  her  during  her 
burning.    And  her  business  is  done  in  the  day  and  by  a  priest. 

1  Or  thick  parts  of  straw. 
18 


274 


THE  TALMUD 


Every  work  for  gain  with  her  causes  her  disallowance  until 
she  be  reduced  to  ashes.  And  work  for  gain  causes  disallow- 
ance in  the  water  also,  until  the  ashes  be  strewn  upon  it. 


CHAPTER  V 

i.  He  who  brings  earthen  vessels  for  the  ashes  of  the  heifer 
must  wash  them,  and  place  them  in  the  furnace  over  night. 
Rabbi  Judah  said,  "  even  if  he  bring  them  from  his  house  they 
are  allowed.  Since  everyone  is  trusted  about  the  heifer.  But 
in  the  heave-offering  he  opens  the  furnace  and  takes  out  the 
vessels."  R.  Simon  said,  "  from  the  second x  row."  R.  Jose 
said,  "  from  the  third  row." 

2.  He  who  washes  vessels  for  the  ashes  of  the  red  heifer, 
in  water  unsuitable  for  purification,  must  dry  them.  If  he 
wash  them  in  water  suitable  for  purification,  it  is  not  necessary 
to  dry  them.  If  he  add  therein  water  for  purification,  whether 
of  one  sort  or  the  other  sort  of  water,  he  must  dry  them. 

3.  A  pumpkin  bottle  which  is  washed  in  water  unsuitable 
for  purification,  may  be  used  for  purification,  till  it  becomes 
legally  unclean.  When  it  is  unclean,  they  may  no  longer 
purify  in  it.  R.  Joshua  said,  "  if  one  purify  in  it  at  first,  one 
may  purify  in  it  to  the  last ;  if  it  cannot  purify  at  last,  it  can- 
not purify  at  first."  Whether  it  be  clean  or  unclean,  one  must 
not  add  therein  water  for  purification." 

4.  "  A  hollow  reed  cut  for  the  ashes  of  the  red  heifer  ?  "  R. 
Eliezer  said,  "  it  must  be  washed  at  once."  R.  Joshua  said, 
"  it  must  be  rendered  legally  unclean,  and  afterward  washed." 
Everyone  is  suitable  for  purifying  excepting  a  deaf  person,  an 
idiot,  and  a  child.  R.  Judah  "  allows  a  child,  but  disallows  a 
woman  and  a  neuter." 

5.  Water  may  be  prepared  for  purification  in  every  vessel, 
even  in  vessels  of  dung,  in  vessels  of  stone  and  vessels  of  clay 
and  in  a  boat.  Water  must  not  be  prepared  for  purification 
in  the  sides  of  vessels  nor  in  the  bottom  of  a  vase  nor  in  the 
cork  of  a  barrel  nor  in  one's  fists,  since  they  are  not  used  for 
filling  water,  and  they  must  not  purify  with  them.    And  the 

1  If  the  vessels  had  been  in  the  first       tact   with  them,   so  as  to  render  them 
row,  someone  might  have  touched  them,        unclean, 
or  some  vessel  might  have  come  in  con- 


THE    HEIFER  275 

water  of  the  ashes  of  the  heifer  is  not  sprinkled  without  a  ves- 
sel. There  is  no  safety  from  defilement  in  the  covering 2 
bound  except  in  proper  vessels — there  is  no  safety  from  the 
defilement  of  earthen  vessels  except  in  proper  vessels. 

6.  An  egg-shaped  vessel  of  the  potters  is  allowed  for  the 
purifying  water.  R.  Jose  "  disallows  it."  "  The  egg  (shell) 
of  a  hen?  "  R.  Meier  and  R.  Judah  "  allow  it,"  but  the  Sages 
"  disallow  it." 

7.  "A  trough  in  a  rock?"  "They  do  not  fill  water  with 
it,  they  do  not  purify  in  it,  and  they  do  not  sprinkle  from  it, 
and  it  does  not  need  the  covering  bound,  and  it  docs  not  dis- 
allow 3  the  purifying-pool."  "  If  there  were  a  vessel  united 
(to  it)  with  lime  ?  "  '  They  may  fill  water  with  it,  they  may 
purify  in  it,  and  sprinkle  from  it,  and  it  needs  a  covering 
bound,  and  (if  it  becomes  legally  unclean)  ft  disallows  the 
purifying  pool."  "  It  had  a  hole  in  the  bottom,  and  it  was 
stuffed  with  a  rag?  "  "  The  water  in  it  is  disallowed,  because 
it  is  not  (entirely)  surrounded  with  the  vessel."  "  If  the  hole 
were  in  the  side,  and  it  was  stuffed  with  a  rag?  "  "  The  water 
within  it  is  allowed,  because  it  is  surrounded  with  the  vessel." 
"  If  a  rim  of  mud  was  made  for  it,  and  the  water  rose  up  to 
it?"  "  It  is  disallowed."  "  If  it  were  so  strong  that  the  vessel 
could  be  lifted  by  it?  "    "  It  is  allowed." 

8.  "  There  are  two  troughs  in  one  stone.  One  of  them  is 
legally  purified.  The  water  in  the  second  is  not  purified. 
There  are  holes  from  one  trough  to  the  other  like  the  pipe  of 
a  bottle,  or  water  overflowed  from  above  only  as  much  as  the 
peeling  of  a  garlic,  and  the  owner  had  purified  one  of  them  ?  " 
"  The  water  in  the  second  can  also  purify." 

9.  "  Two  stones  which  are  placed  near  to  each  other,  and 
one  made  of  them  a  (drinking-)  trough,  and  also  two  knead- 
ing-troughs,  and  also  a  drinking-trough,  which  was  divided?  " 
"  The  water,  which  is  between  them,  does  not  purify."  "  If 
one  connected  them  with  lime  or  gypsum,  and  they  can  be 
lifted  at  once?"  "The  water,  which  is  between  them,  can 
purify." 

-  Num.  xix.  15.  pool   if   water  flowed   through   a  crevice 

*  It   does   not    disallow   the    purifying        in  the  rock  into  the  pool. 


276  THE  TALMUD 


CHAPTER  VI 

1.  "  When  one  wishes  to  purify,  and  the  ashes  of  purifica- 
tion have  fallen  on  his  hand  or  upon  the  side  (of  the  vessel), 
and  they  afterward  fell  on  a  drinking-trough  ?  "  '  They  are 
disallowed."  "  If  water  of  purification  fell  from  a  pipe  on  the 
trough?  "  "  It  is  disallowed."  "  He  took  the  water  of  puri- 
fication out  of  the  pipe,  and  covered  the  pipe  or  shut  the  door 
with  it?"  "The  ashes  of  purification  are  allowed,  but  the 
water  is  disallowed."  "He  laid  it  on  the  ground?"  "  It  is 
disallowed."  "  He  laid  it  in  his  hand?  "  "  It  is  allowed,  be- 
cause it  is  not  otherwise  possible." 

2.  "  If  the  ashes  swam  on  the  surface  of  the  water?  "  R. 
Meier  and  Rabbi  Simon  said,  "  one  may  take  them  and 
purify " ;  but  the  Sages  say,  "  all  ashes  which  have  once 
touched  water,  cannot  purify."  "  If  one  have  sprinkled  the 
water,  and  the  ashes  be  found  at  the  bottom  ?  "  R.  Meier  and 
R.  Simon  said,  "  He  may  dry  them  and  purify  " ;  but  the  Sages 
say,  "  all  ashes  which  have  (once)  touched  water,  cannot 
purify." 

3.  "  If  one  prepare  water  for  purification  in  a  trough,  and 
there  be  a  jug  in  it?  "  "  Though  its  mouth  be  ever  so  narrow, 
the  water  therein  can  purify."  "  If  there  be  a  sponge?  "  "  The 
water  in  it  is  disallowed."  "  How  is  one  to  act?  "  "  He  is  to 
sprinkle  till  he  come  to  the  sponge.  When  he  has  touched  the 
sponge,  even  if  the  water  swim  over  it  ever  so  little,  it  is  dis- 
allowed." 

4.  "  One  has  put  in  his  hand  or  his  foot,  or  leaves  of  vege- 
tables, so  that  the  water  of  purification  has  run  over  to  an- 
other vessel?"  "It  is  disallowed."  If  they  were  leaves  of 
reeds  or  leaves  of  nuts,  they  are  allowed.  This  is  the  rule: 
The  thing  which  contracts  uncleanness  is  disallowed ;  and  the 
thing  which  does  not  contract  uncleanness  is  allowed. 

5.  "  If  one  divert  a  well  into  a  vat-shaped  pool  or  into  a 
marsh?"  "The  water  in  them  is  disallowed  for  issues  and 
leprosies,  or  to  purify  with  it  as  with  the  water  of  the  ashes  of 
the  heifer,  since  it  is  not  filled  in  a  vessel." 


THE    HEIFER  277 


CHAPTER  VII 

1.  "  When  five  persons  filled  five  barrels  with  water  of  puri- 
fication, to  purify  five  persons  requiring  purification,  and  they 
changed  their  mind  for  one  purification,  or  they  prepared  for 
one  purification,  and  they  changed  their  mind  for  five?" 
"  They  are  all  allowed."  "  One  person  who  filled  five  barrels 
to  purify  five  persons  requiring  purification,  and  changed  his 
mind  for  one  purification?  "  "  None  is  allowed  but  the  last." 
"  Or  he  made  ready  for  one  purification,  and  changed  his 
mind  for  five  purifications  ?  "  "  None  is  allowed  but  the  first 
purification."  "  If  he  said  to  one,  '  purify  all  those  for  thee?  '  " 
"  None  is  allowed  but  the  first."  "  Purify  all  those  for  me? " 
"  They  are  all  allowed." 

2.  "  He  who  fills  (water  of  purification)  with  one  hand,  and 
does  work  with  the  other  hand,  if  he  fill  for  himself  or  for 
another  person,  or  if  he  fill  for  both  at  once?"  "Both  are 
disallowed,  since  work  disallows  in  filling  (water  of  purifica- 
tion) whether  for  himself  or  for  another." 

3.  "  He  who  puts  in  ashes  with  one  hand,  and  does  work 
with  the  other  hand  ?  "  "  If  it  be  for  himself,  it  is  disallowed ; 
but  if  it  be  for  another  person,  it  is  allowed."  "  He  who  while 
doing  work  puts  in  ashes  for  himself  and  for  another?  "  "  His 
own  is  disallowed,  and  the  other's  is  allowed."  "  He  who  puts 
in  ashes  for  two  persons  at  once?  "     "  Both  are  allowed." 

4.  "  Put  in  ashes  for  me ;  and  I  will  put  in  ashes  for  thee?  " 
"  The  first  case  is  allowed."  "  Fill  water  for  me;  and  I  will  fill 
water  for  thee?"  "The  latter  case  is  allowed."  "Put  in 
ashes  for  me,  and  I  will  fill  water  for  thee  ?  "  '  Both  cases 
are  allowed."  "  Fill  water  for  me ;  and  I  will  put  in  ashes  for 
thee?  "    "  Both  cases  are  disallowed." 

5.  "  A  person  filled  water  for  his  own  use,  and  (also)  for 
purification?  "  "  He  fills  first  for  himself  and  binds  it  on  the 
shoulder-pole ;  and  afterward  he  fills  that  for  purification." 
"  And  if  he  fill  that  for  purification  first,  and  afterward  fill  for 
himself?"  "It  is  disallowed."  He  must  put  his  own  water 
behind  him,  and  the  water  for  purification  before  him.  "  And 
if  he  put  that  for  purification  behind  him?"  "It  is  dis- 
allowed."    "  Both  are  water  for  purification,  he  put  one  in 


2?8  THE  TALMUD 

front  and  one  behind  him  ?  "    "  It  is  allowed,  because  it  is  not 
otherwise  possible." 

6.  "  If  one  carry  a  rope  in  his  hand  ?  "  a  "  If  he  go  in  the 
(straight)  way,  it  is  allowed."  "  If  he  go  out  of  his  way  ?  " 
"  It  is  disallowed."  One  went  to  Jabneth  2  during  three  feasts, 
about  this  matter,  and  in  the  third  feast  it  was  allowed  to  him 
as  a  decision  for  the  time. 

7.  "  If  one  rolled  the  rope  round  his  hand  ?  "  "  It  is  al- 
lowed ;  but  if  he  rolled  it  after  (drawing  the  water),  it  is  dis- 
allowed." Said  R.  Jose,  "  this  act  they  allowed  as  a  decision 
for  the  time." 

8.  "  If  one  put  aside  the  barrel  lest  it  be  broken,  or  turned 
it  on  its  mouth  for  the  purpose  of  drying  it,  intending  to  fill  it 
with  water?  "  "  It  is  allowed."  "  But  if  he  did  so  to  carry  in 
it  ashes  ?  "  "  It  is  disallowed."  If  one  turned  out  potsherds 
from  the  trough,  that  it  might  contain  more  water,  it  is  al- 
lowed ;  but  if  they  would  be  no  hinderance  to  him  in  the  time 
of  sprinkling,  it  is  disallowed. 

9.  "  One  who  had  water  on  his  shoulder,  and  he  taught  a 
decision  in  the  law  or  he  showed  the  way  to  others  or  he 
killed  a  serpent  or  a  scorpion  or  he  took  food  to  put  it  aside?  " 
"  It  is  disallowed."  "  The  food  was  for  eating?  "  "  It  is  al- 
lowed." "  The  serpent  or  scorpion  hindered  him  ?  "  "  It  is 
allowed."  Said  Rabbi  Judah,  "this  is  the  rule:  An  act  for 
work;  whether  a  man  stood  or  did  not  stand,  is  disallowed; 
and  an  act  which  is  not  for  work,  if  he  stood,  is  disallowed; 
but  if  he  did  not  stand,  it  is  allowed." 

10.  "  He  who  handed  over  his  water  of  purification  to  an 
unclean  (person)?  "  "  It  is  disallowed."  "  But  if  he  handed 
it  to  a  legally  clean  person?  "  "  It  is  allowed."  R.  Eleazar 
said,  "  even  to  a  (person  legally)  unclean  it  is  allowed,  if  its 
owner  did  no  work." 

11.  "Two  persons  drew  water  for  purification,  and  each 
helped  the  other,  or  each  took  a  thorn  from  the  other?" 
"  For  one  purification  it  is  allowed,  for  two  purifications,  it  is 
disallowed."  R.  Jose  said,  "  even  for  two  purifications  it  is 
allowed,  if  it  were  made  a  condition  between  them." 

» The    principle    laid     down     in     this  the  rope  for  any  work  advantageous  to 

mishna  is  that  if  one  merely  earned  the  himself  it  was  disallowed.        , 

rope  for   drawing   the   water,   it   was  al-  2  The  modern  Yebna  (Jamnia). 
lowed  to  him  to  do  so.     But  if  he  used 


THE    HEIFER  279 

12.  "  He  who  has  broken  (something)  during  drawing 
water  for  purification  with  the  view  of  preparing  it  after- 
ward? "  "  The  water  is  allowed."  "  But  if  he  prepared  it?  " 
"  The  water  is  disallowed."  3  "  He  ate  with  the  view  of  drying 
the  remainder  of  his  food?  "  "  The  water  is  allowed."  "  But 
if  he  dried  it?  "  "  The  water  is  disallowed."  "  He  ate  and  left 
some,  and  he  threw  away  what  was  left  in  his  hand  under  a  fig- 
tree,  or  into  the  place  of  drying,  that  it  might  not  be  lost?" 
"  The  water  is  disallowed." 


CHAPTER   VIII 

1.  "Two  persons  watched  a  trough  containing  water  for 
purification ;  one  of  them  becomes  legally  unclean  ?  "  "  It  is 
allowed,  because  it  was  in  the  safe-keeping  of  the  second." 
"  He  became  clean  and  the  second  unclean  ?  "  "  It  is  allowed, 
because  it  was  in  the  safe-keeping  of  the  first."  "  Both  be- 
came unclean  at  once?  "  "  It  is  disallowed."  "  One  of  them 
did  work  ?  "  "  It  is  allowed,  because  it  was  in  the  safe-keep- 
ing of  the  second."  "  He  stood  still,  and  the  second  did 
work?"  "It  is  allowed,  because  it  was  in  the  safe-keeping 
of  the  first."    "  Both  worked  at  once."    "  It  is  disallowed." 

2.  If  one  put  ashes  in  the  water  for  purification,  he  must 
not  put  on  his  sandal,  for  if  the  water  fall  on  the  sandal,  it  be- 
comes legally  unclean,  and  renders  him  legally  unclean.  This 
is  the  proverb,  "  What  makes  thee  unclean,  cannot  make  me 
unclean,  but  thou  canst  make  me  unclean."  '  If  water  fall  on 
his  flesh  ?  "  "  He  is  clean."  "  If  it  fall  on  his  garment  ?  "  "  It 
becomes  unclean,  and  renders  him  unclean."  This  is  the 
proverb,  "  What  makes  thee  unclean,  cannot  make  me  un- 
clean, but  thou  canst  make  me  unclean." 

3.  He  who  burned  the  red  heifer  and  the  bullocks,1  and  he 
who  sent  forth  the  scapegoat,  render  garments  unclean.  The 
heifer  and  the  bullocks,  and  the  scapegoat  which  was  sent 
forth,  cannot  of  themselves  render  garments  unclean.  This 
is  the  proverb :  "  What  makes  thee  unclean,  cannot  make  me 
unclean,  but  thou  canst  make  me  unclean." 

»  The  water  is  disallowed,  because  the        ing   the  act  of  drawing  it.     His  inten- 
man  gained  something  for  himself  dur-        tion  was  not  single-minded  and  pure. 

1  Lev.  iv.  12,  21. 


2So  THE  TALMUD 

4.  If  one  eat  from  the  carcass  of  a  clean  bird,  as  it  is  in  his 
throat,  it  renders  garments  unclean.  The  carcass  itself  does 
not  render  garments  unclean.  This  is  the  proverb :  "  What 
makes  thee  unclean,  cannot  make  me  unclean,  but  thou  canst 
make  me  unclean." 

5.  Every  2  secondary  uncleanness  does  not  render  vessels 
unclean,  but  fluid  does  so.  If  fluid  become  unclean,  it  ren- 
ders vessels  unclean.  This  is  the  proverb,  "  What  makes  thee 
unclean,  cannot  make  me  unclean,  but  thou  canst  make  me 
unclean." 

6.  Earthen  vessels  cannot  render  each  other  unclean,  but 
fluid  does  so.  If  fluid  becomes  unclean,  it  renders  vessels  un- 
clean. This  is  the  proverb,  "  What  makes  thee  unclean,  can- 
not make  me  unclean,  but  thou  canst  make  me  unclean." 

7.  Everything  3  which  disallows  the  heave-offering  renders 
the  fluid  unclean  so  as  to  be  a  primary  uncleanness,  for  render- 
ing a  person  unclean,  and  disallowing  him,  except  he  was  one 
who  washed  by  day.4  This  is  the  proverb,  "  What  makes  thee 
unclean,  cannot  make  me  unclean,  but  thou  canst  make  me 
unclean." 

8.  All  seas  are  reckoned  for  a  pool  of  purification,  as  is  said, 
"  And  the  gathering  together  of  the  waters  called  He  seas,"  8 
the  words  of  R.  Meier.  R.  Judah  said,  "  the  great  sea  is  as  a 
purifying-pool ;  it  is  not  said  seas,  but  there  is  in  it  many  kinds 
of  seas."  R.  Jose  said,  "  all  seas  may  purify  in  flowing,  but 
they  are  disallowed  for  issues,  and  leprosies,  and  for  purifying 
with  them  the  water  of  the  ashes  of  the  red  heifer." 

9.  Waters  with  a  nickname  are  disallowed.  These  are  the 
nicknames — "  salt  "  and  "  lukewarm."  Deceitful 6  waters  are 
disallowed.  These  are  deceitful  waters — they  failed  once  in 
seven  years,  they  failed  during  war  and  during  famine — yet 
they  are  allowed.     R.  Judah  "  disallows  them." 

10.  The  waters  of  Kirmion  (Kishon?),  and  the  waters  of 
Pygah  (Belus?)  are  disallowed,  because  they  are  the  waters  of 
marshes.     The  waters  of  the  Jordan  and  the  waters  of  Jar- 

2  Primary     uncleanness     arises     from  *  That  is  one  over  whom  evening  had 

touching    a    dead    body,    leprosy,     etc.  not  yet  come,  nor  was  his  offering  yet 

Secondary      uncleanness      arises      from  made.     Lev.  xxii.  6,  7. 

touching  one  who  had  primary  unclean-  6  Gen.  i.  10. 


ness-  ,  M  , 

3  A  tertiary   uncleanness  follows  trom 

contact  with  secondary  uncleanness. 


0  Isa.  lviii.  11. 


THE    HEIFER  281 

muk  7  are  disallowed,  because  they  are  mixed.  And  these  are 
mixed  waters,  one  allowed  and  one  disallowed  are  mixed. 
Two  which  are  allowed  and  mixed,  are  allowed.  R.  Judah 
"  disallows  them." 

11.  "The  well  of  Ahab 8  and  the  cave  of  Panias 9  are 
allowed.  Water  which  changed,  but  changed  itself,  is  al- 
lowed. A  well  of  water  which  came  from  a  distance  is  allowed, 
only  it  must  be  watched,  that  no  man  check  it.  R.  Judah  said, 
"  it  is  taken  for  granted  and  allowed."  "  A  well  into  which 
earth  or  clay  fell?  "  "  One  must  wait  till  it  clear,"  the  words 
of  R.  Ishmael.    R.  Akiba  said,  "  there  is  no  need  of  waiting." 

CHAPTER  IX 

1.  "  A  pan  full  of  the  water  of  purification  into  which  or- 
dinary water,  however  little,  has  fallen?"  R.  Eliezer  said, 
"  one  must  sprinkle  twice  with  it."  But  the  Sages  "  disallow 
it."  "  If  dew  fell  into  it?  "  R.  Eliezer  said,  "  let  him  leave  it 
in  the  sun,  and  the  dew  evaporates."  But  the  Sages  "  dis- 
allow it."  "  If  fluid  has  fallen  into  it,  or  fruit  juice  ?  "  "  Let 
him  pour  it  out,  and  it  is  necessary  to  dry  it."  Ink,  gum,  and 
vitriol,  and  everything  which  can  be  remarked,  must  be  poured 
out,  and  there  is  no  necessity  to  dry  it. 

2.  "  If  insects  and  worms  have  fallen  in  and  burst  or 
changed  their  appearance  ?  "  "  The  water  is  disallowed."  A 
black  beetle,  though  not  burst  nor  changed,  disallows  it,  since 
it  is  like  a  pipe.  Rabbi  Simon  and  R.  Eliezer,  the  son  of 
Jacob,  said,  "  the  wheat-worm  and  the  grain-worm  are  al- 
lowed, because  there  is  no  matter  in  them." 

3.  "  If  a  beast  or  animal  drink  of  it?  "  "  They  disallow  it." 
All  fowls  disallow  it,  excepting  the  dove,  because  it  sucks. 
All  creeping  animals  do  not  disallow  it,  excepting  the  weasel, 
because  it  laps.  Rabban  Gamaliel  said,  "  also  the  serpent,  be- 
cause it  spews."    R.  Eliezer  said,  "  also  the  mouse." 

4.  "  If  one  think  to  drink  the  water  of  purification?"     R. 

7  The  river  Jarmuk   is  the   Hieromax        Beirut.     This    supposition    is,    however, 
of  the   Greeks.    It  falls   into  the  Jordan        very  doubtful. 

about    four    miles    below    the    Lake    of  •  The     modern     Banias,     one    of    the 

Tiberias.     The   Arabs    now    call    it   the  sources   of   the   Jordan.     It    is    situated 

Sheriat  el  Mandhur.  under  Mount  Hermon,  close  to  the  re- 

8  The   well   of   Ahab   is   supposed   by  mains  of  the  ancient  Cacsarea  Philippi. 
some  to  be  the  source  of  a  river  near 


382  THE  TALMUD 

Eliezer  said,  "  it  is  disallowed."  R.  Joshua  said,  "  when  he 
drew  it  (toward  him)."  R.  Jose  said,  "  of  what  are  they  talk- 
ing, of  water  in  which  there  are  no  ashes."  "  But  of  water  in 
which  there  are  ashes  ?  "  R.  Eliezer  said,  "  when  he  drew  it 
(toward  him)."  R.  Joshua  said,  "  when  he  drinks."  But  if  it 
be  poured  into  his  throat,  it  is  allowed. 

5.  Water  of  purification  which  is  disallowed,  must  not  be 
kneaded  in  mortar,  lest  it  bring  misfortune  to  others.  R. 
Judah  said,  "  it  is  worthless."  "  A  cow  which  drank  water  of 
purification?"  "Her  flesh  is  unclean  for  twenty-four  hours."1 
R.  Judah  said,  "  it  becomes  worthless  in  her  intestines." 

6.  The  water  of  purification  and  the  ashes  of  purification 
must  not  be  passed  over  a  river  even  in  a  boat,  nor  may  they 
be  floated  on  the  surface  of  water.  Nor  may  one  stand  on 
one  side  and  throw  them  to  the  other  side.  But  one  may 
pass  with  them  through  water,  which  is  up  to  his  neck.  He 
who  is  cleansed  for  purification,  may  pass  over  water  with 
empty  vessels  in  his  hand  cleansed  for  purification,  and  with 
water  in  which  there  are  no  ashes. 

7.  "  Ashes  which  are  allowed  for  purification,  when  they  are 
mixed  in  ordinary  ashes?  "  "  We  must  follow  the  majority  2 
(in  reference  to  uncleanness)  and  they  do  not  purify  with 
them."    Rabbi  Eleazar  said,  "  they  may  purify  with  them  all." 

8.  Water  intended  for  purification  which  was  disallowed, 
renders  unclean  (him  who  was)  cleansed  for  the  heave-offer- 
ing in  his  hands  and  body,  but  it  does  not  render  unclean  him 
who  was  cleansed  for  purification,  either  in  his  hands  or  in  his 
body.  "  If  it  were  rendered  unclean?  "  "  It  renders  unclean 
(him  who  was)  cleansed  for  the  heave-offering  in  his  hands 
and  in  his  body,  but  (him  who  was)  cleansed  for  purification  it 
renders  unclean,  in  his  hands,  but  not  in  his  bodv  ' 

9.  Ashes  which  are  allowed  when  put  on  the  surface  of 
water,  which  is  unsuitable  for  purification,  render  unclean 
him  who  was  cleansed  for  the  heave-offering  in  his  hands  and 
body,  but  it  does  not  render  unclean  him  who  was  cleansed 
for  purification,  either  in  his  hands  or  in  his  body. 

1  Literally,  "from  time  to  time."  would   follow;     but  if   the   greater   part 

3  The  meaning  is,  that  if  the  greater        be  ordinary  ashes,   thsre  would  be   no 
part  of  the  ashes  be  legal,  purification        purification. 


THE    HEIFER  883 


CHAPTER   X 


1.  Everything  suited  for  causing  legal  uncleanness  in  that 
which  is  trodden  must  be  expelled  from  the  ceremony  of  puri- 
fication, whether  it  be  unclean  or  clean,  and  man  likewise. 
"  Everything  suited  for  producing  defilement  of  the  dead, 
whether  it  be  unclean  or  clean?  "  R.  Eliezer  said,  "  it  is  not 
expelled."  R.  Joshua  said,  "  it  is  expelled."  But  the  Sages 
say,  "  if  unclean  it  is  expelled,  but  the  clean  thing  is  not  ex- 
pelled." 

2.  He  who  is  cleansed  for  purification,  when  he  touches 
that  which  is  expelled,  is  unclean.  A  jug  for  purification, 
when  it  touches  that  which  is  expelled,  is  unclean.  He  who  is 
cleansed  for  purification,  when  he  touches  eatable  or  drinkable 
things  with  his  hand,  is  unclean.  "  But  with  his  foot?  "  "  He 
is  clean."  "  The  thing  was  moved  wifti  his  hand?  "  R.Joshua 
pronounces  him  "  unclean  " ;  but  the  Sages  pronounce  him 
"  clean." 

3.  "  An  earthen  vessel  for  purification,  which  touched  a 
creeping  thing?  "  "  It  is  clean."  "  It  was  placed  upon  it?  " 
R.  Eleazar  pronounces  it  "  clean  " ;  but  the  Sages  pronounce 
it  "  unclean."  "  It  touched  eatable  or  drinkable  things  or  holy 
writings?  "  "  It  is  clean."  "  It  was  placed  upon  them ?  "  R. 
Jose  pronounced  it  "  clean  " ;  but  the  Sages  pronounced  it 
"  unclean." 

4.  "  When  he  who  was  cleansed  for  purification  touched  a 
fireplace  *  with  his  hand  ?  "  "  He  is  unclean."  "  But  with 
his  foot?  "  "  He  is  clean."  "  He  stood  on  the  fireplace,  and 
stretched  his  hand  with  the  jug,  and  the  water  and  ashes  in 
it  beyond  the  fireplace,  and  also  the  shoulder-pole,  which  he 
placed  over  the  fireplace,  and  on  it  were  two  earthen  vessels, 
one  on  either  side?"  R.  Akiba  pronounces  him  "clean";2 
but  the  Sages  pronounce  him  "  unclean." 

5.  "  He  stood  outside  the  fireplace,  and  stretched  his  hand 
to  the  window,  and  took  the  jug  (with  water  and  ashes)  and 
passed  it  over  the  fireplace?"  R.  Akiba  pronounces  him 
"  unclean,"  but  the  Sages  pronounce  him  "  clean."  But  he 
who  was  cleansed  for  purification,  may  stand  over  the  fire- 

1  The  dispute  is  now  about  what  constitutes  "  a  clean  place."       *  Heb.  ix.  13,  14- 


284  THE  TALMUD 

place,  and  in  his  hand  an  empty  vessel  cleansed  for  purification 
or  (one)  with  water  without  ashes. 

6.  "  When  a  jug  for  purification  touched  (one)  in  which 
there  were  holy  things,  or  one  in  which  there  was  a  heave- 
offering?"  "The  one  for  purification  is  unclean;  but  those 
of  the  holy  things  and  the  heave-offering  are  clean."  "  If 
both  be  in  his  two  hands?  "  "  Both  are  unclean."  "  If  both 
be  in  two  papers?  "  "  Both  are  clean."  "If  the  one  for  puri- 
fication be  in  paper,  and  the  one  for  the  heave-offering  be  in 
his  hand?"  "  Both  are  unclean."  '  If  the  one  for  the  heave- 
offering  be  in  paper,  and  the  one  for  purification  be  in  his 
hand?  "  "  Both  are  clean."  R.  Joshua  said,  "  the  one  for  the 
purification  is  unclean."  '  They  were  placed  on  the  ground 
and  one  touched  them?"  "The  one  for  purification  is  un- 
clean, the  one  containing  the  holy  things,  and  the  one  with  the 
heave-offering  are  clean."  "  He  moved  them  ?  "  R.  Joshua 
pronounces  them  "  unclean,"  but  the  Sages  pronounce  them 
"  clean." 

CHAPTER  XI 

i.  "A  pan  for  purification  which  one  left  open,  and  he 
found  it  covered  ?  "  "  It  is  disallowed."  "  He  left  it  open 
and  found  a  covering  on  it?"  "  If  a  weasel  could  drink  of 
it,  or  a  serpent,  according  to  the  words  of  Rabban  Gamaliel, 
or  there  fell  in  it  dew  by  night,  it  is  disallowed."  Water  with 
ashes  cannot  be  saved  (from  legal  impurity)  by  the  covering  x 
bound  upon  it.  And  water  in  which  there  are  no  ashes,  is 
saved  by  the  covering  bound  upon  it. 

2.  Every  doubt  implies  cleanness  in  the  heave-offering  and 
cleanness  in  purification.  Every  reason  for  suspense  in  the 
heave-offering  causes  pouring  away  of  the  water  in  purifica- 
tion. If  acts  requiring  legal  cleanness  be  afterward  per- 
formed, they  are  in  suspense.  Shallow  water 2  is  clean  for 
holy  things,  and  the  heave-offering  and  purification.  R. 
Eleazar  said,  "  trickling  water  3  is  unclean  for  purification." 

3.  "  A  dried  fig  of  the  heave-offering  which  has  fallen  into 
water  for  purification,  and  one  has  taken  it  out  and  eaten  it?  " 
"  If  it  be  the  size  of  an  egg,  whether  it  be  unclean  or  clean, 

*  Num.  xix.   15.         *  Maimonides   translates   "  lattice-work."  *  Or  trelliswork. 


THE    HEIFER  285 

the  water  is  unclean,  and  he  who  ate  it  is  guilty  of  death."  R. 
Jose  said,  "  if  it  be  clean  the  water  is  clean."  He  who  was 
cleansed  for  the  sin-offering,  and  afterward  put  his  head  and 
the  greater  part  of  his  body  into  water  of  purification,  is  un- 
clean. 

4.  Everyone  charged  by  the  words  of  the  Law  to  enter 
water,  renders  unclean  holy  things,  and  the  heave-offering  and 
ordinary  things  and  the  tithe,  and  is  prevented  from  entering 
the  temple.  "  After  entering  (the  water)  he  renders  unclean 
holy  things,  and  disallows  the  heave-offering,"  the  words  of 
R.  Meier,  but  the  Sages  say,  "  he  disallows  holy  things  and 
the  heave-offering,  but  he  is  permitted  in  ordinary  things  and 
tithes,  and  if  he  came  to  the  temple,  whether  before  or  after 
entering  (water),  he  is  a  debtor  (to  the  Law)." 

5.  "  Everyone  charged  by  the  words  of  the  Scribes  to  enter 
water,  renders  unclean  holy  things,  and  disallows  the  heave- 
offering,  but  allows  ordinary  things  and  the  tithes,"  the 
words  of  R.  Meier ;  but  the  Sages  "  disallow  him  in  tithes." 
After  his  entering  (water)  he  is  permitted  in  all  these.  And 
if  he  come  to  the  temple  whether  before  or  after  entering 
water,  he  is  free. 

6.  Everyone  charged  to  enter  water,  whether  by  the  words 
of  the  Law  or  the  words  of  the  Scribes,  renders  unclean  the 
water  for  purification  and  the  ashes  for  purification,  and  the 
sprinkler  of  the  water  of  purification,  by  touching  or  lifting. 
"  The  hyssop,  and  the  water  without  ashes,  and  empty  vessels 
cleansed  for  purification  (render  unclean),  by  touching  or 
lifting,"  the  words  of  R.  Meier ;  but  the  Sages  say,  "  by  touch- 
ing, but  not  by  lifting." 

7.  All  hyssop  which  has  a  distinctive  name  is  forbidden, 
simple  hyssop  is  allowed ;  Grecian  hyssop,  colored  hyssop, 
Roman  hyssop,  desert  hyssop,  are  forbidden,  and  that  of  the 
unclean  heave-offering  is  forbidden,  but  if  it  were  of  the  clean 
(heave-offering)  one  should  not  sprinkle  with  it,  but  if  one 
sprinkled  with  it,  it  is  allowed.  Men  must  not  sprinkle  with 
the  sprouts  or  the  berries  of  hyssop.  When  sprinkled  with 
the  sprouts,  they  are  not  prevented  from  entering  the  temple. 
R.  Eliezer  said,  "  not  even  with  the  berries."  These  are 
sprouts — stalks  which  have  not  ripened. 

8.  Hyssop   used  for  sprinkling  is   allowed  to  cleanse   the 


286  THE  TALMUD 

leper.  "  If  one  gathered  it  for  wood,  and  fluid  fell  on  it  ?  " 
<:  He  may  dry  it,  and  it  is  allowed."  "  If  one  gathered  it  for 
food,  and  fluid  fell  on  it  ?  "  "  Even  though  he  dried  it,  it  is 
disallowed."  "  If  one  gathered  it  for  purification?"  "It  is 
reckoned  as  food,"  the  words  of  R.  Meier.  R.  Judah  and  R. 
Jose  and  R.  Simon  say,  "  it  is  reckoned  as  wood." 

9.  The  order  of  the  hyssop  (requires)  three  roots,  and  in 
them  three  stalks.  R.  Judah  said,  "  to  every  root  three 
stalks."  Hyssop  which  has  three  roots  is  to  be  separated  and 
bound;  if  separated  and  not  bound,  if  bound  and  not  sepa- 
rated, if  neither  separated  nor  bound,  it  is  allowed.  R.  Jose 
said,  "  the  order  of  the  hyssop  is  three  roots  and  in  them  three 
stalks,  and  if  there  remain  over  from  sprinkling  two,  and  their 
fibres  however  small,  they  are  allowed." 

CHAPTER  XII 

1.  Short  hyssop  is  made  sufficient  for  sprinkling  with  a 
thread  and  spindle,  and  it  is  dipped  and  lifted,  and  one  holds 
the  hyssop  and  sprinkles.  R.  Judah  and  R.  Simon  say,  "  as  is 
the  rule  for  sprinkling  with  the  hyssop,  so  is  the  dipping  with 
the  hyssop  "  (i.e.,  in  holding  it). 

2.  "  If  one  sprinkled  and  there  is  a  doubt  if  the  water  with 
ashes  came  from  the  thread,  or  a  doubt  if  it  came  from  the 
spindle,  or  a  doubt  if  it  came  from  the  stalk?"  "  His  sprin- 
kling is  disallowed."  "  If  he  sprinkled  on  two  vessels,  there 
is  a  doubt ;  if  he  sprinkled  on  both,  there  is  a  doubt  that  the 
sprinkling  splashed  from  one  to  the  other?  "  "  His  sprinkling 
is  disallowed."  "  A  needle  is  placed  on  a  potsherd,  and  he 
sprinkled  it,  there  is  a  doubt  if  he  sprinkled  on  the  needle, 
there  is  a  doubt  if  the  sprinkling  splashed  from  the  potsherd 
upon  it?"  "His  sprinkling  is  disallowed."  "A  pan  for 
purification  with  a  narrow  mouth  ?  "  "  He  is  to  dip  the  hyssop 
in  and  lift  it  out  as  usual."  R.  Judah  says,  "  the  first  sprin- 
kling (is  allowed)."  "  The  water  of  purification  which  became 
diminished  ?  "  "  One  may  dip  in  even  the  tops  of  the  stalks 
and  sprinkle,  except  that  he  should  not  dry  up  the  vessel." 
"  His  intention  x  was  to  sprinkle  before  him,  and  he  sprinkled 

1  This  doctrine   of   intention    has   also        ism.    The  Council  of  Trent  (Session  vii. 
been  adopted  into  the  system  of  Roman-        Canon     XI.)     teaches     that         Whoever 


THE    HEIFER  287 

behind  him ;  to  sprinkle  behind  him,  and  he  sprinkled  before 
him?"  "  His  sprinkling  is  disallowed."  "  Before  him,  and  he 
sprinkled  sidewise  in  front?"  "His  sprinkling  is  allowed." 
He  may  sprinkle  a  man  whether  he  be  aware' of  it  or  not.  He 
may  sprinkle  a  man,  or  vessels,  even  should  they  be  100. 

3.  "  His  intention  was  to  sprinkle  on  anything  which  can 
receive  defilement,  and  he  sprinkled  on  a  thing  which  cannot 
receive  defilement  ?  "  "  If  there  remain  (water)  in  the  hyssop 
he  must  not  repeat  it."  "  His  intention  was  to  sprinkle  on 
something  which  does  not  receive  defilement,  and  he  sprinkled 
on  something  which  does  receive  defilement?  "  "  If  there  re- 
main (water)  in  the  hyssop,  he  may  repeat  it."  "  If  upon  man, 
and  he  sprinkled  on  a  beast  ?  "  "  If  there  remain  (water)  in  the 
hyssop,  he  must  not  repeat  it."  "  Upon  beast  and  he  sprinkled 
on  man  ?  "  "  If  there  be  (water)  in  the  hyssop  he  may  repeat 
it."  Water  which  has  dropped  from  the  hyssop  is  allowed, 
because  it  renders  everything  unclean  like  the  water  of  purifi- 
cation.2 

4.  He  who  sprinkled  from  a  public  window  and  entered 
the  sanctuary,  and  the  water  was  afterward  found  (to  be)  dis- 
allowed, is  free.  He  who  sprinkled  from  a  private  window 
and  entered  the  sanctuary,  and  the  water  was  afterward  found 
(to  be)  disallowed,  is  a  debtor.  But  the  high-priest,  whether 
he  sprinkled  from  a  private,  or  from  a  public  window,  is  free, 
since  no  high-priest  is  indebted  (for  an  offering)  on  his  enter- 
ing the  sanctuary.  Persons  were  slipping  in  water  of  purifica- 
tion before  a  public  window,  and  treading  in  it  and  were  not 
hindered,  because  the  (Sages)  say,  "  the  water  of  purification, 
which  has  done  its  duty,  causes  no  uncleanness." 

5.  A  clean  man  who  took  the  axe  of  one  legally  unclean 
by  the  handle,3  and  sprinkled  it,  even  though  there  be  so  much 
water  upon  it  as  is  sufficient  for  sprinkling,  is  clean.  "  How 
much  water  is  sufficient  for  sprinkling?"  "Sufficient  that 
the  tops  of  the  stalks  of  hyssop  be  dipped  and  sprinkled."  R. 
Judah  said,  "  we  regard  them  as  though  the  hyssop  were 
copper." 

shall  affirm  that  when  ministers  perform  ders,   any  bishop  in   any   age  failed   in 

and  confer  a  sacrament,  it  is  not  neces-  due     intention,     all    the     orders     which 

sary  that  they  should  have  at  least  the  flowed  from   him   are   invalid, 

intention  to  do  what  the   Church   does;  2  Chap.  ix.  9;    viii.  5. 

let  him  be  accursed."     It  follows,  that  »  Another   rendering  is,   "  in   his  gar- 

if,  for  example,  in  the  sacrament  of  or-  ment." 


288  THE  TALMUD 

6.  "He  who  sprinkled  with  unclean  hyssop?"  "If  it  be 
the  size  of  an  egg,  the  water  is  disallowed,  and  the  sprinkling 
is  disallowed."  "If  it  be  not  the  size  of  an  egg?"  "The 
water  is  allowed,  but  the  sprinkling  is  disallowed,  and  he 
who  is  sprinkled  renders  his  companion  unclean,  and  he  again 
his  companion,  even  though  there  be  ioo. 

7.  He  who  was  cleansed  for  purification,  if  his  hands  became 
unclean,  his  body  is  unclean,  and  he  renders  his  companion 
unclean,  and  he  again  his  companion,  even  though  there  be 
100. 

8.  A  jug  for  purification,  which  became  unclean  on  the  out- 
side, becomes  unclean  inside,  and  renders  unclean  the  one  next 
to  it,  and  it  again  the  next  one,  even  though  they  be  100.  The 
bell  and  its  clapper  are  reckoned  as  one.  The  spindle  for  bul- 
rushes is  not  to  be  sprinkled  either  on  the  spindle  or  on  the 
ring.  But  if  it  be  sprinkled,  it  is  sprinkled.  If  it  be  a  spindle 
for  flax,  its  parts  are  all  reckoned  as  one.  The  skin  which 
covers  a  couch  which  is  joined  to  rings,  is  reckoned  as  one 
with  it.  The  canopy  is  neither  reckoned  for  uncleanness  or 
cleanness.  All  handles  of  vessels  which  enter  them  are  reck- 
oned as  one  with  them.  Rabbi  Jochanan,  the  son  of  Nuri, 
said,  "  even  if  they  be  only  attached." 

9.  The  panniers  of  an  ass,  and  the  staff  of  the  threshing- 
wagon,  and  the  pole  of  a  bier,  and  the  horn  vessels  of  travel- 
lers, and  a  chain  for  keys,  and  the  stitch-hooks  of  washers, 
and  a  garment  sewed  with  a  mixture  of  wool  and  linen,  are 
reckoned  as  one  for  uncleanness,  but  not  reckoned  as  one 
for  sprinkling. 

10.  "The  cover  of  a  kettle  which  is  bound  by  a  chain?" 
The  school  of  Shammai  say,  "  it  is  reckoned  as  one  for  un- 
cleanness, but  not  reckoned  as  one  for  sprinkling."  The 
school  of  Ilillel  say,  "  he  sprinkled  the  kettle,  he  sprinkled 
the  cover ;  he  sprinkled  the  cover,  he  did  not  sprinkle  the 
kettle."  All  are  permitted  to  sprinkle,  except  a  neuter  and 
a  woman,  and  a  child  without  understanding.  A  woman 
may  help  a  man  when  he  sprinkles,  and  she  may  hold  for  him 
the  water.  And  he  dips  the  hyssop  and  sprinkles.  If  she 
take  hold  of  his  hand  even  in  the  moment  of  sprinkling,  it  is 
disallowed. 

11.  "  One  clipped  the  hyssop  by  day  and  sprinkled  by  day  ?  " 


THE    HEIFER  289 

"  It  is  allowed."  "  He  dipped  the  hyssop  by  day  and  sprinkled 
by  night,  by  night  and  sprinkled  by  day  ? "  "  It  is  dis- 
allowed." "By  day,  and  sprinkled  on  the  day  following?" 
"  It  is  disallowed."  But  he  himself  washed  by  night,  and 
sprinkled  by  day,  since  we  do  not  sprinkle  till  the  sun  rise ; 
and  everything  done  in  sprinkling  when  the  pillar  of  the  morn 
ascends,  is  allowed. 

19 


HANDS 

Pouring  Water— Vessels— Water— Who   May  Pour— How  It  Is  to  Be 
Poured— Hinderances  to  Cleanness— Doubting— Primary  Uncleanness 

Secondary  Uncleanness — Derived  Uncleanness — Rabban  Simeon. 

Son  of  Gamaliel— Straps  of  Phylacteries— Rolls  of  the  Law— Holy 
Scriptures— Canticles  and  Ecclesiastes— Foot-baths— Ammon  and 
Moab— Discussion  between  Rabbis  Eleazar,  Ishmael,  and  Tarphon 
Weeping  of  R.  Eleazar— An  Ammonite  Proselyte — Chaldee  Writ- 
ing—Assyrian Writing— The  Sadducees— The  Books  of  Homer— The 
Pharisees— Writing  the  Name. 

CHAPTER  I 

1.  A  quarter-log1  of  water  is  poured  on  the  hands  of  one 
person;  also  on  the  hands  of  two  persons.  Half  a  log  on 
three  or  four.  From  a  log  for  five,  ten,  or  even  ioo  (persons). 
R.  Jose  says,  "  provided  there  be  not  less  for  the  last  than  a 
quarter-log."  Men  may  add  (water)  for  the  second  washing,2 
but  they  must  not  add  it  for  the  first. 

2.  They  may  put  water  for  hands  in  all  vessels,  even  in  ves- 
sels of  dung  or  vessels  of  stone  or  vessels  of  earth.  But 
they  must  not  pour  it  on  hands  out  of  the  (broken)  sides  of 
vessels  or  the  bottom  of  a  tub  or  the  bung  of  a  cask.  Nor 
may  one  give  it  to  his  neighbor  out  of  the  hollow  of  his  hand: 
because  they  must  not  draw  or  consecrate,  or  sprinkle  the 
water  of  purification,  or  put  it  on  hands,  except  it  be  in  a  vessel. 
They  can  only  preserve  vessels  by  the  covering  bound  3  upon 
them.  Nor  can  they  preserve  from  uncleanness  water  in  open 
earthen  vessels,4  only  in  (covered)  vessels. 

3.  Water  which  is  unfit  for  animals  to  drink,  is  unfit  (for 
washing)  in  vessels ;  but  on  the  ground  it  is  fit.     If  ink,  gum, 

1  A  log  is  about  half  a  pint.  3  Num.  xix.  15. 

2  Before     eating     ordinary     food     the  *  I.e.,  from  the  uncleanness  of  a  dead 
hands    must    be    washed    once.      Before        reptile. 

eating    consecrated    food   they    must    be 
washed  twice. 

290 


HANDS  291 

or  vitriol  black  drop  into  it,  and  its  color  be  changed,  it  is 
unfit.  If  one  made  use  of  it,  or  soaked  his  bread  in  it,  it  is 
unfit.  Simeon  the  Temanite  said,  "  even  if  he  intended  to 
soak  it  in  one  vessel  and  it  dropped  into  another,  it  is  fit." 

4.  If  one  rinsed  vessels  in  it,  or  rinsed  out  measures,  it  is 
unfit.  If  one  rinsed  in  it  vessels  already  washed,  or  new  ones, 
it  is  fit.     R.  Jose  "  disallows  it  for  new  vessels." 

5.  Water  in  which  the  baker  had  dipped  rolls,  is  unfit ;  but 
if  he  only  dipped  in  his  hands,  it  is  fit.  All  are  allowed  to 
pour  water  on  hands,  even  one  deaf,  an  idiot,  or  a  minor.  A 
man  may  rest  a  cask  between  his  knees  and  pour  it.  He  may 
incline  the  barrel  on  its  side  and  pour  it.  An  ape  may  pour 
water  on  hands.     R.  Jose  "  disallows  these  two  cases." 

CHAPTER  II 

1.  "  If  one  poured  on  his  hand  one  gush?  "  "  His  hand  is 
clean."  "  If  on  both  hands  one  gush?  "  R.  Meier  pronounces 
them  "  unclean,  until  one  poured  out  of  a  quarter-log  (vessel) 
upon  them."  "  If  a  heave-loaf  fall  (on  the  water)  ?  "  "  It  is 
clean."     R.  Jose  "  pronounces  it  unclean." 

2.  "  If  one  poured  out  his  first  (ablution)  in  one  place,  and 
his  second  in  another  place,  and  a  heave-loaf  fall  on  the  first?  " 
"  It  is  unclean."  "  If  on  the  second?"  "  It  is  clean."  "  If 
one  poured  out  both  the  first  and  second  (ablutions)  into  one 
place,  and  a  heave-loaf  fall  on  them  ?  "  "  It  is  unclean."  "  If 
one  poured  out  his  first  ablution,  and  find  on  his  hand  a  splinter 
or  small  stone?"  "His  hands  are  unclean,  as  the  second 
water  only  purifies  the  first  washing  on  the  hand."  x  R.  Simon, 
the  son  of  Gamaliel,  says,  "  whatsoever  is  a  creation  of  the 
water  is  clean." 

3.  The  hands  become  legally  unclean,  or  legally  clean  up 
to  the  wrist.  "  How?"  "  If  one  poured  the  first  (ablution) 
up  to  the  wrist,  and  the  second  above  the  wrist,  and  the  water 
ran  back  into  the  hand?"  "It  is  clean."  "If  one  poured 
the  first  and  second  (ablutions)  above  the  wrist,  and  the  water 
ran  back  into  the  hand?  "  "  It  is  unclean."  "  If  one  poured 
the  first  (ablution)  over  one  hand,  and  afterward  the  second 

1  And    consequently    does    not    purify        stone,  which  remained  unwashed  by  the 
the    place   covered    by   the    splinter    or        first  water. 


292 


THE  TALMUD 


over  both  hands?"  "They  are  unclean."  "If  one  poured 
the  first  (ablution)  over  both  hands,  and  afterward  the  second 
over  one  hand?"  "His  hand  is  clean."  "If  one  poured 
water  on  one  hand  and  then  rubbed  it  against  its  fellow  ?  " 
"  It  is  unclean."  "  If  he  rubbed  it  against  his  head,  or  against 
the  wall?"  "It  is  clean."  Men  may  pour  water  over  four 
or  five  persons  alongside  of  each  other,  or  above  each  other, 
provided  they  be  separated,  so  that  the  water  can  come  on 
them. 

4.  "  There  is  a  doubt  if  the  water  has  been  used,  there  is  a 
doubt  if  it  has  not  been  used ;  there  is  a  doubt  if  it  be  the  pre- 
scribed quantity,  there  is  a  doubt  if  it  be  not  the  prescribed 
quantity:  there  is  a  doubt  if  it  be  (legally)  unclean,  there  is 
a  doubt  if  it  be  (legally)  clean?  "  "  In  doubting  he  is  clean," 
because  the  Sages  said,  "  if  there  be  a  doubt  of  his  hands  being 
unclean,  or  imparting  uncleanness,  or  being  clean,  he  is  clean." 
R.  Jose  said,  "  if  there  be  a  doubt  of  cleanness  it  is  unclean- 
ness." "  How?  "  "  His  hands  are  clean,  and  before  him  are 
two  unclean  loaves,  it  is  doubtful  if  he  touched  them,  it  is 
doubtful  if  he  did  not  touch  them :  his  hands  are  unclean,  and 
before  him  are  two  clean  loaves,  it  is  doubtful  if  he  touched 
them,  it  is  doubtful  if  he  did  not  touch  them  ?  "  "  His  hands 
are  one  unclean  and  one  clean."  "  And  before  him  are  two 
clean  loaves:  he  touched  one  of  them,  it  is  doubtful  if  he 
touched  the  unclean,  it  is  doubtful  if  he  touched  the  clean?" 
"  His  hands  are  clean."  "  And  before  him  are  two  loaves, 
one  unclean  and  one  clean,  he  touched  one  of  them,  it  is  doubt- 
ful if  he  touched  the  unclean,  it  is  doubtful  if  he  touched  the 
clean?"  "  His  hands  are  one  unclean  and  one  clean."  "And 
before  him  are  two  loaves,  one  unclean  and  one  clean,  he 
touched  both  of  them,  it  is  doubtful  if  it  were  the  unclean  (loaf) 
with  the  unclean  (hand),  or  the  clean  (loaf)  with  the  clean 
(hand),  or  the  clean  loaf  with  the  unclean  (hand),  or  the  un- 
clean loaf  with  the  clean  hand  ?  "  "  The  hands  remain  as  they 
were,  and  the  loaves  as  they  were."  2 

3  Those   that   were   legally   clean   continue   clean,  and   those   legally  unclean 
continue  unclean. 


HANDS  293 


CHAPTER  III 


1.  "  Whosoever  puts  his  hands  into  a  house  smitten  with 
leprosy?"  "  His  hands  are  unclean  in  a  primary  degree."1 
The  words  of  R.  Akiba.  But  the  Sages  say,  "  his  hands 
are  unclean  in  a  secondary  degree."  2  '  Whatever  renders 
garments  unclean  at  the  time  of  contact,  renders  hands  un- 
clean in  a  primary  degree."  The  words  of  R.  Akiba.  But 
the  Sages  say,  "  in  a  secondary  degree."  They  said  to  R. 
Akiba,  "  where  do  we  find  the  hands  (unclean)  in  a  primary 
degree?"  "Everywhere,"  he  said  to  them;  "and  how  is  it 
possible  for  them  to  be  unclean  in  a  primary  degree,  unless 
his  body  is  unclean,  excepting  this."  3  "  Victuals,  and  vessels 
which  are  unclean  through  liquids  render  hands  unclean  in  a 
secondary  degree."  The  words  of  R.  Joshua.  But  the 
Sages  say,  "  that  which  is  unclean  through  a  source  of  un- 
cleanness,4  renders  the  hands  unclean;  but  derived  unclean- 
ness  5  does  not  render  the  hands  unclean."  Rabban  Simeon, 
the  son  of  Gamaliel,  said,  "  it  happened  that  a  woman  came 
before  my  father.  She  said  to  him,  '  my  hands  entered  into 
the  hollow  of  an  earthen  vessel.'  He  said  to  her, '  my  daughter, 
from  what  was  its  uncleanness  ?  '  But  I  did  not  hear  what 
she  said  to  him."  The  Sages  said,  "  the  thing  is  clear,  that 
which  is  unclean  through  a  source  of  uncleanness  renders  the 
hands  unclean ;  but  derived  uncleanness  does  not  render  the 
hands  unclean." 

2.  "  Whatever  disallows  the  heave-offering,  renders  the 
hands  unclean  in  a  secondary  degree.  One  hand  can  render 
the  other  hand  unclean."  The  words  of  R.  Joshua.  But  the 
Sages  say,  "  a  secondary  cannot  make  a  secondary."  6  He 
said  to  them,  "  and  are  not  Holy  Scriptures  secondaries,  and 
they  render  the  hands  unclean?  "  They  said  to  him,  "  we  can- 
not judge  the  words  of  the  Law  from  the  words  of  the  scribes, 
nor  the  words  of  the  scribes  from  the  words  of  the  Law,  nor 
the  words  of  the  scribes  from  other  words  of  the  scribes." 

1  His  hands  render  unclean  what  they  *  Literally    "  father    of    uncleanness," 
touch.  such  as  a  corpse  or  dead  reptile,  etc. 

2  His  hands  render  sacred  things  un-  B  I.e.,  uncleanness  not   containing  the 
clean.  principle  of  uncleanness. 

■I.e.,    the    putting    his    hands   into    a  "An   object  unclean   in  the  secondary 

house  infected  with  leprosy.  degree  cannot  make  another  unclean  in 

the  same  degree. 


a94  THE  TALMUD 

3.  Straps  of  phylacteries  with  the  phylacteries,  render  the 
hands  unclean.  R.  Simeon  says,  "  the  straps  of  phylacteries 
do  not  render  the  hands  unclean." 

4.  The  margin  in  a  book  of  the  Law,  at  the  top  and  bottom, 
at  the  beginning  and  end,  renders  the  hands  unclean.  R.  Jose 
says,  "  in  the  end  it  does  not  render  the  hands  unclean,  until 
the  roller  be  attached." 

5.  A  book  of  the  Law  which  is  erased,  but  in  which  there 
remain  eighty-five  letters  like  the  portion,  "  And  it  came  to 
pass  when  the  Ark  set  forward,"  7  renders  the  hands  unclean. 
Any  roll  in  which  there  are  written  eighty-five  letters  like 
the  portion,  "  And  it  came  to  pass  when  the  Ark  set  forward," 
renders  the  hands  unclean.  All  sacred  Scriptures  render  the 
hands  unclean.  The  Canticles  and  Ecclesiastes  render  the 
hands  unclean.  R.  Judah  says,  "  Canticles  render  the  hands 
unclean,  but  Ecclesiastes  is  in  dispute."  R.  Jose  says, 
"  Ecclesiastes  does  not  render  the  hands  unclean,  but  the 
Canticles  are  in  dispute."  R.  Simeon  says,  "  Ecclesiastes  is 
one  in  which  the  school  of  Shammai  is  less  strict,  and  the 
school  of  Hillel  more  rigid."  R.  Simeon,  the  son  of  Azai,  said, 
"  I  received  by  tradition  from  the  mouths  of  the  seventy-two 
elders,  on  the  day  they  inducted  R.  Eleazar,  the  son  of  Azariah, 
into  the  president's  seat,  that  Canticles  and  Ecclesiastes  render 
the  hands  unclean."  R.  Akiba  said,  "  God  forbid !  no  man 
in  Israel  ever  questioned  that  the  Canticles  render  the  hands 
unclean,  as  the  whole  world  is  not  equal  to  the  day  on  which 
the  Canticles  were  given  to  Israel ;  for  all  the  Scriptures  are 
holy,  but  the  Canticles  are  Holy  of  Holies.  They  only  dis- 
puted in  reference  to  Ecclesiastes."  R.  Jochanan,  the  son 
of  Joshua,  the  son  of  R.  Akiba's  father-in-law,  said,  "  accord- 
ing to  the  words  of  the  son  of  Azai,  thus  they  disputed,  and 
thus  they  decided." 

T  Num.   x.  35,  36.     The  rabbis  count  these  verses  a  distinct  book  of  the  law. 


HANDS  295 


CHAPTER  IV 

1.  On  that  day1  they  voted  and  decided,  "that  a  foot-bath 
containing  from  two  logs  to  nine  cabs/  which  was  split,3  may 
become  unclean  from  pressure,"  *  although  R.  Akiba  says, 
"  that  a  foot-bath  is  as  its  name."  B 

2.  On  that  day  they  said,  "  that  all  sacrifices  offered  with- 
out due  intention  are  allowed,  but  they  do  not  absolve  the 
owners  from  their  obligation,  except  the  passover-offering, 
and  the  sin-offering — the  passover-offering  in  its  time,  and 
the  sin-offering  at  all  times."  R.  Eleazar  says,  "  also  the 
trespass-offering,  the  passover-offering  in  its  time,  and  the 
sin  or  trespass-offering  at  all  times."  R.  Simeon,  the  son  of 
Azai,  said,  "  I  received  it  by  tradition  from  the  mouth  of  the 
seventy-two  elders,  on  the  day  they  inducted  R.  Eleazar,  the  son 
of  Azariah,  into  the  president's  seat,  that  all  sacrifices  offered 
without  due  intention,  are  allowed,  but  they  do  not  absolve 
the  owners  from  their  obligation,  except  the  passover-offering, 
and  the  sin-offering."  The  son  of  Azai  only  added  the  burnt- 
offering,  but  the  Sages  did  not  agree  with  him. 

3.  On  that  day  they  said,  "  how  is  it  with  Ammon  and 
Moab  6  in  the  Sabbatical  year?  "  R.  Tarphon  decided  "  they 
must  pay  tithes  for  the  poor  "  ; 7  but  R.  Eleazar,  son  of  Azariah, 
decided  "  second  tithes."  8  R.  Ishmael  then  said,  "  Eleazar, 
son  of  Azariah,  it  behoves  thee  to  prove  it,  for  thou  addest 
to  the  burden  (of  the  Law) ;  and  whoever  adds  to  the  burden 
(of  the  Law)  it  behoves  him  to  prove  it."  R.  Eleazar,  son 
of  Azariah,  said  to  him,  "  Ishmael,  my  brother,  I  have  not 
changed  from  the  order  of  the  years,9  but  my  brother  Tarphon 
has  changed,  therefore  it  behoves  him  to  prove  it."  R. 
Tarphon  replied,  "  Egypt  is  out  of  the  land,  and  Ammon  and 
Moab  are  out  of  the  land :  as  Egypt  pays  tithes  for  the  poor 
in  the  Sabbatical  year,  so  Ammon  and  Moab  pay  tithes  for 

1  When     R.      Eleazar,     the     son  of           •  I.e.,  with  Israelites  dwelling  there. 
Azariah,    was    made    president    of  the           T  Tithe   for  the   poor   could    be   eaten 
school  in  Jamnia.  anywhere. 

2  A  cab  is  about  three  pints.  8  Second  tithes  could  only  be  eaten  in 

*  And  could  not  contain  water  enough        Jerusalem.     Deut.  xiv.  22,  23. 

to  wash  one  foot.  B  The    sixth    year    was    fixed    for    the 

*  Of  an  unclean  person.  tithe  to  the  poor,  consequently  in  coun- 
5  It    continues    as    long    as    its    name,        tries  outside  the  land  of  Israel,  and  not 

and    as    such    cannot    become    unclean        subject   to    the    Sabbatical    rest,    Israel- 
from  pressure.  ites  should  pay  the  second  tithe. 


396  THE  TALMUD 

the  poor  in  the  Sabbatical  year."  R.  Eleazar,  son  of  Azariah, 
replied :  '"  Babylon  is  out  of  the  land,  and  Ammon  and  Moab 
are  out  of  the  land ;  even  as  Babylon  pays  second  tithes  in 
the  Sabbatical  year,  so  Ammon  and  Moab  pay  second  tithes 
in  the  Sabbatical  year."  R.  Tarphon  replied,  "  Egypt  being 
near,  is  subject  to  tithes  for  the  poor,  in  order  that  the  poor 
in  Israel  may  be  supported  in  the  Sabbatical  year ;  so 
Ammon  and  Moab,  which  are  near,  must  also  be  sub- 
ject to  tithes  for  the  poor,  in  order  that  the  poor  in  Israel 
may  be  supported  in  the  Sabbatical  year."  R.  Eleazar,  the 
son  of  Azariah,  replied,  "  thou  seekest  to  increase  money, 
but  thou  only  losest  souls ;  wouldest  thou  be  the  cause  that 
heaven  should  neither  send  down  dew  nor  rain,  as  is  said, 
'  Will  a  man  rob  God  ?  '  Yet  ye  have  robbed  me.  But  ye 
say,  Wherein  have  we  robbed  thee?  In  tithes  and  offer- 
ings." 10  R.  Joshua  said,  "  Behold  I  will  answer  for  my  brother 
Tarphon,  but  not  according  to  the  sense  of  his  words — Egypt 
is  a  new  arrangement,  Babylon  is  an  old  arrangement ;  the 
judgment  before  us  is  a  new  arrangement.  Let  the  new 
arrangement  be  judged  from  the  new  arrangement,  but  let 
not  a  new  arrangement  be  judged  from  an  old  arrangement. 
Egypt  is  an  arrangement  by  the  elders  (of  the  Sanhedrin), 
but  Babylon  is  an  arrangement  by  the  prophets — the  judgment 
before  us  is  an  arrangement  by  the  elders.  Let  therefore  the 
arrangement  by  the  elders  be  judged  from  an  arrangment  by 
the  elders ;  but  let  not  an  arrangement  by  the  elders  be  judged 
from  an  arrangement  by  prophets."  They  voted  and  decided 
"  that  Ammon  and  Moab  must  pay  tithes  for  the  poor  in  the 
Sabbatical  year."  When  R.  Jose,  son  of  Dormiskith,  came 
to  R.  Eleazar  at  Lydda,  he  said  to  him,  "  what  had  you  new 
in  the  college  to-day?"  He  answered,  "they  voted  and  de- 
cided that  Ammon  and  Moab  must  pay  tithes  in  the  Sabbatical 
year."  R.  Eleazar  wept  and  said,  "  '  The  secret  of  the  LORD 
is  with  them  that  fear  him ;  and  He  will  show  them  His  cove- 
nant.' x  Go  and  tell  them,  be  not  anxious  about  your  vote, 
for  I  received  it  by  tradition  from  Rabban  Jochanan,  the  son 
of  Zachai,  who  heard  it  from  his  teacher,  up  to  the  decision 

*•  Mai.  iii.  8.     It  is  assumed  that  the        tithe,   and   not   the  unconsented   tithe 
prophet  means  the  consecrated  second        for  the  poor. 

K     r  i  Ps.   XJCV.    10. 


HANDS  297 

of  Moses  from  Sinai,  that  Ammon  and  Moab  must  pay  tithes 
to  the  poor,  in  the  Sabbatical  year." 

3.  On  that  day  came  Judah,  an  Ammonitish  proselyte,  and 
stood  before  them  in  the  college.  He  said  to  them,  "  How 
am  I  to  come  into  the  congregation?"  Rabban  Gamaliel 
said  to  him,  "  thou  art  forbidden."  R.  Joshua  said  to  him, 
"  thou  art  allowed."  Rabban  Gamaliel  said,  "  the  Scripture 
says,  '  An  Ammonite  or  Moabite  shall  not  enter  into  the 
congregation  of  the  LORD ;  even  to  their  tenth  generation, 
etc.'  "  2  To  him  said  R.  Joshua,  "  Are  then  the  Ammonites 
or  Moabites  still  in  their  own  land?  Sennacherib,  King  of 
Assyria,  aforetime  came  up,  and  commingled  the  nations,  as 
is  said,  '  And  I  have  removed  the  bounds  of  the  people,  and 
have  robbed  their  treasures,  and  I  have  put  down  the  in- 
habitants like  a  valiant  (man).'"3  Rabban  Gamaliel  said  to 
him,  "  the  Scripture  says,  '  And  afterward  I  will  bring  again 
the  captivity  of  the  children  of  Ammon  ' ;  *  and  they  are  already 
returned."  To  him  said  R.  Joshua,  "  the  Scripture  says, '  And 
I  will  bring  again  the  captivity  of  my  people  of  Israel,5  and 
Judah.'  But  they  are  not  yet  returned."  And  they  allowed 
him  to  come  into  the  congregation. 

4.  The  Chaldee  passages  in  Ezra  and  Daniel  render  the 
hands  unclean.  Chaldee  written  in  Hebrew,  and  Hebrew 
written  in  Chaldee,  or  in  Hebrew,6  do  not  render  the  hands 
unclean.  In  no  case  do  they  cause  uncleanness,  unless  the 
writing  be  Assyrian,  on  parchment  with  ink. 

5.  The  Sadducees  said,  "  we  blame  you  Pharisees,  because 
you  say  sacred  Scriptures  render  the  hands  unclean,  but  the 
books  Hameram  7  do  not  render  the  hands  unclean."  Rabban 
Jochanan,  the  son  of  Zachai,  said,  "  and  have  we  nothing  else 
against  the  Pharisees  but  this?  Behold  they  say,  'that  the 
bones  of  an  ass  are  clean,  but  the  bones  of  Jochanan  the  high- 
priest  are  unclean.'  "  They  said  to  him,  "  according  to  their 
value  is  their  uncleanness,  so  that  no  one  may  make  the  bones 
of  his  father  and  mother  into  spoons."     He  said  to  them,  "  so 

*  Deut.  xxiii.  3.  Holy  Land.  The  Jews  now  use  the 
»  Isa  x  13  Chaldee  characters;  and  the  lalmud 
«  jer  xlix  6  therefore  errs  in  calling  the  old  national 
5  Am'os  ix.'  14.  letters  Assyrian. 

•  The  ancient  Hebrew  letters  are  now  7  Some  suppose  the  writings  of  Homer 
called    Samaritan.     They    are    still   used  are     meant;      others     trunk     that    these 
for  writing   by  the   small  community   of  were  books  against  revealed  religion. 
Samaritans  who  dwell  in  Nablus,  in  the 


298  THE  TALMUD 

(are)  the  sacred  Scriptures:  according  to  their  value  is  their 
uncleanness.  The  books  Hameram,  which  are  not  valued,  do 
not  render  the  hands  unclean." 

6.  The  Sadducees  said,  "  we  blame  you  Pharisees,  that  you 
declare  the  stream  flowing  (from  a  clean  into  an  unclean  ves- 
sel) to  be  clean."  The  Pharisees  said,  "  we  blame  you  Sad- 
ducees, that  you  declare  a  stream  of  water  flowing  from  a 
graveyard  to  be  clean."  The  Sadducees  said,  "  we  blame  you 
Pharisees,  because  you  say,  if  my  ox  or  my  ass  cause  damage, 
we  are  responsible;  but  if  my  slave  or  my  bondwoman  cause 
damage,  we  are  free.  What !  if  I  be  responsible  for  my  ox 
and  my  ass,  for  which  I  have  no  obligation,  I  am  bound  for 
my  slave  or  bondwoman  for  whom  I  have  obligation.  It  is 
just  that  I  should  be  bound  for  their  damages."  They  said 
to  them  "  no !  if  you  speak  of  my  ox  and  my  ass  which  have 
no  knowledge,  as  you  speak  of  my  slave  and  bondwoman  who 
have  knowledge :  then,  if  I  offend  them,  they  may  go  and  set 
fire  to  the  stacks  of  corn  of  another,  and  I  should  be  bound 
to  pay." 

7.  A  Galilean  Sadducee  said,  "  I  blame  you  Pharisees,  be- 
cause you  write  the  name  of  the  reigning  sovereign  in  the 
letter  of  divorce  with  Moses."  The  Pharisees  said,  "  we  blame 
you  Galilean  Sadducee,  that  you  write  the  sovereign  on  the 
same  page  with  the  NAME,  and  not  only  so,  but  you  write 
the  sovereign  above,  and  the  name  below,  as  is  said,  "  And 
Pharaoh  said,  '  Who  is  the  Lord,  that  I  should  obey  his  voice 
to  let  Israel  go?  '  "  8  But  when  he  was  punished,  what  did  he 
say?     "The  LORD  is  righteous."9 

•  Exod.  v.  2.    The   name   of   Pharoah  9  Exod.  ix.  27.    This  is  merely  added 

cannot     be     considered     an     insult     to  to   avoid    ending   with    Pharoah's    bias- 

Moses,   since  it  precedes   the   name  of  phemy. 
God. 


THE    KABBALAH    UNVEILED 

The  Lesser  Holy  Assembly 

[Translated  by  S.  L.  Macgregor  Mathers] 


THE   LESSER   HOLY   ASSEMBLY 

CHAPTER    I 
Which  Containeth  the  Introduction 

Tradition. — On  that  day  on  which  the  Companions  were  as- 
sembled together  in  the  house  of  Rabbi  Schimeon,  and  on  which 
he  had  arranged  his  affairs  because  he  was  about  to  depart  from 
the  world,  before  him  were  Rabbi  Eleazar  his  son,  and  Rabbi 
Abba,  and  the  rest  of  the  Companions ;  and  the  house  was  full. 

Therefore  lifting  up  his  eyes,  Rabbi  Schimeon  saw  that  the 
house  was  full.  And  Rabbi  Schimeon  wept,  saying:  "The 
second  time  when  I  was  sick,  and  Rabbi  Benchas  Ben  Yair  was 
in  my  presence,  and  until  I  had  chosen  my  place,  life  hath  been 
prolonged  unto  me  even  until  now. 

"  When  I  was  restored,  fire  surrounded  (my  habitation) 
which  hitherto  hath  never  ceased,  neither  did  any  man  enter  in 
unto  me  without  permission. 

"  But  now  I  see  that  it  is  taken  away,  and  that  the  house  is 
filled." 

While  they  were  sitting  down,  Rabbi  Schimeon,  opening  his 
eyes,  beheld  a  certain  vision,  and  lo!  fire  surrounded  the 
house ! 

Therefore  all  (the  others)  went  forth,  and  Rabbi  Eleazar  his 
son,  and  Rabbi  Abba  remained ;  but  the  other  Companions  sat 
without. 

Rabbi  Schimeon  said  unto  Rabbi  Eleazar  his  son :  "  Go  forth, 
and  see  whether  Rabbi  Yitzchaq  be  present  for  whom  I  have 
made  myself  surety. 

"  And  say  thou  unto  him  that  he  dispose  his  affairs,  and  that, 
he  may  sit  down  with  me.     Blessed  is  his  portion." 

Rabbi  Schimeon  arose  and  again  sat  down ;  and  he  laughed 
aloud,  and  rejoicing  said,  "  Where  are  the  companions?  " 

301 


3o2  THE  KABBALAH  UNVEILED 

Rabbi  Eleazar  arose  and  introduced  them,  and  they  sat  down 
in  his  presence. 

Rabbi  Schimeon  lifted  up  his  hands  and  prayed  a  prayer, 
and  was  joyful. 

And  he  said,  "  Let  those  Companions  who  were  in  the  former 
Conclave  x  assembled  here." 

Therefore,  all  the  others  having  gone  forth,  there  remained 
Rabbi  Eleazar  his  son,  and  Rabbi  Abba,  and  Rabbi  Yehudah, 
and  Rabbi  Yosi  Bar  Yoqeb,  and  Rabbi  Chiya. 

In  the  meantime  Rabbi  Yitzchaq  entered,  to  whom  Rabbi 
Schimeon  said :  "  How  excellent  is  thy  lot !  How  much  joy  is 
this  day  stored  up  for  thee !  " 

Rabbi  Abba  sat  down  behind  his  (i.e.,  Rabbi  Schimeon's) 
back,  and  Rabbi  Eleazar  before  him  (i.e.,  Rabbi  Schimeon). 

Rabbi  Schimeon  spake  and  said :  "  Surely  now  is  the  time 
of  benevolence,  and  I  desire  to  enter  without  confusion  into 
the  world  to  come. 

"  And  verily  these  sacred  things,  which  hereunto  have  never 
been  revealed,  I  desire  to  reveal  before  the  Schekhinah ; 

"  Lest  they  should  say  that  I  have  kept  back  anything,  and 
that  I  have  been  taken  away  from  the  world ;  for  even  until  now 
these  things  have  been  concealed  in  my  heart,  so  that  having 
entered  into  these  very  matters  I  may  be  with  them  in  the  world 
to  come. 

"  But  this  is  my  arrangement  of  you ;  let  Rabbi  Abba  write, 
and  let  Rabbi  Eleazar  my  son  speak  openly ;  but  let  the  rest  of 
the  Companions  in  silence  meditate  in  their  heart." 

Rabbi  Abba  arose  from  his  seat  behind  him,  and  Rabbi  Elea- 
zar his  son  sat  down. 

He  said  unto  him,  "  Arise,  O  my  son,  for  another  shall  sit 
in  that  seat  " ;  and  Rabbi  Eleazar  arose. 

Rabbi  Schimeon  covered  himself  and  sat  down ;  and  he  com- 
menced, and  said,  Ps.  cxv.  17:  "'The  dead  shall  not  praise 
IH,  Yah,  nor  all  they  who  go  down  into  silence ! 

"  '  The  dead  shall  not  praise  Yah ; '  so  it  is  certain  that  it  is 
assuredly  those  who  are  called  dead;  for  He,  God,  the  most 
Holy  One — may  He  be  blessed ! — is  called  the  Living  One,  and 
is  Himself  commemorated  among  those  who  are  called  living, 
and  not  with  those  who  are  called  dead. 

*  That  is,  who  had  formed  part  of  the  Greater  Holy  Assembly. 


THE  LESSER  HOLY  ASSEMBLY  303 

"  And  the  end  of  this  text  runneth  thus :  '  Nor  all  they  who 
go  down  into  silence ;'  for  all  they  who  go  down  into  silence  re- 
main in  Gehenna. 

"  There  is  another  reason  appertaining  to  those  who  are 
called  living,  for  God  the  most  Holy  One — may  He  be  blessed ! 
— desireth  their  glory." 

Rabbi  Schimeon  said :  "  How  different  is  this  occasion  from 
that  of  the  former  conclave !  For  into  a  certain  conclave  2  came 
He,  the  most  Holy  and  Blessed  God,  and  His  Chariot. 

"  Now  verily  He,  the  Holy  One,  is  here — may  He  be  blessed 
— and  He  hath  approached  with  those  Just  who  are  in  the 
Garden  of  Eden,3  which  did  not  occur  in  the  former  conclave. 

"  And  God,  the  Most  Holy  One — may  He  be  blessed — more 
promoteth  the  glory  of  the  Just  than  His  own  glory. 

"  As  it  is  written  concerning  Jeroboam,  who  sacrificed  unto 
and  served  other  gods,  and  yet  God,  the  Most  Holy  One — may 
He  be  blessed ! — waited  for  him. 

"  But  because  he  stretched  forth  his  hand  against  Iddo  the 
prophet,  his  hand  became  withered. 

"  For  it  is  written,  1  Kings  xiii.  4,  '  And  his  hand  became 
withered,  etc'  Here  it  is  not  written  that  it  was  because  he 
served  other  gods,  but  because  he  extended  his  hand  against 
Iddo  the  prophet,  etc. 

"  Now,  therefore,  God  the  Most  Holy  One — may  He  be 
blessed! — promoteth  their  glory  {i.e.,  that  of  the  Just),  and 
they  all  come  with  Him." 

He  said,  "  Verily,  Rav  Hamenuna  the  elder  is  here,  and 
around  him  are  seventy  Just  represented  in  his  circle,  of  whom 
certain  shine  with  the  splendor  of  the  Ancient  and  Most  Holy 
One,  the  Concealed  with  all  Concealments. 

"  He,  I  say,  cometh,  in  order  that  with  joy  he  may  hear  those 
words  which  I  shall  speak."  * 

And  when  he  had  sat  down  he  said :  "  Assuredly  here  a  seat 
hath  been  set  aside  for  Rabbi  Benchas,  Ben  Yair." 

The  companions  who  were  there  trembled  greatly,  and  they 
arose,  and  sat  down  in  the  lowest  part  of  the  house ;  but  Rabbi 
Eleazar  and  Rabbi  Abba  (still  sat)  before  Rabbi  Schimeon. 

a  Meaning  that  the  Greater  Holy  As-  *  I.e.,  the  Paradise  above, 

sembly  had  been   as  it   were  th,e  reflec-  *  In    the    original    both    this    and    the 

tion    of    the    conclave   of   the    Sephiroth  foregoing     section,     apparently     by     an 

above.     The   word    used   for    "  chariot  "  oversight,  have  the  number  thirty-three 

is  not  "  Mercavah,"  but  "  Rethikh."  attached  to  them. 


3°4 


THE  KABBALAH   UNVEILED 


Rabbi  Schimeon  said :  "  In  the  former  Assembly  we  acted 
thus;  namely,  that  all  the  companions  spoke,  and  I  also  with 
them,   by  turns. 

"  Now  I  shall  speak  alone,  and  let  all  hear  my  words,  superiors 
and  inferiors;  blessed  be  my  portion  this  day!  " 

Rabbi  Schimeon  commenced,  and  said,  Cant.  vii.  10 :  "  '  I  am 
my  beloved's,  and  his  desire  is  toward  me.' 

"  As  long  as  I  have  been  bound  unto  this  world  in  one  link 
with  God,  the  Most  Holy  One — may  He  be  blessed! — have  I 
been  bound,  and  therefore  now  is  His  desire  toward  me. 

"  For  He  Himself  and  His  whole  holy  company  come,  so 
that  with  joy  they  may  hear  the  concealed  words,  and  the  praise 
of  Him,  the  Most  Holy  Ancient  One,  the  Concealed  with  all 
Concealments. 

"  And  He  separateth  Himself  ever  more  and  more ;  He  is 
separated  from  all  things,  neither  yet  doth  He  altogether 
separate  Himself,  seeing  that  unto  Himself  all  things  adhere, 
and  that  He  Himself  adhereth  unto  all ;  HVA,  Hoa,  He  Him- 
self is  all ;  He  the  Most  Holy  Ancient  of  all  Ancients,  the  Con- 
cealed with  all  Concealments. 

"  He  hath  been  formed,,  and  yet  as  it  were  He  hath  not  been 
formed.  He  hath  been  conformed,  so  that  He  may  sustain  all 
things ;  yet  is  He  not  formed,  seeing  that  He  is  not  discovered. 

"  When  He  is  conformed  He  produceth  nine  Lights,  which 
shine  forth  from  Him,  from  His  conformation. 

"  And  from  Himself  those  Lights  shine  forth,  and  they  emit 
flames,  and  they  rush  forth  and  are  extended  on  every  side,  like 
as  from  an  elevated  lantern  the  rays  of  light  stream  down  on 
every  side. 

"  And  those  rays  of  light,5  which  are  extended,  when  anyone 
draweth  near  unto  them,  so  that  they  may  be  examined,  are 
not  found,  and  there  is  only  the  lantern  alone. 

"  So  also  is  He  the  Most  Holy  and  Ancient  One :  He  is  that 
highest  Light  concealed  with  all  concealments,  and  He  is  not 
found;  those  rays6  (proceeding  from  Him)  being  excepted, 
which  are  extended,  which  are  revealed,  and  which  are  hidden. 

"  And  they  are  called  the  Holy  Name,  and  therefore  are  all 
things  One. 

"  Which  truly  our  companions  have  said  in  former  books, 

B  Carrying  on  the  simile  of  the  lantern   and  it*  rays.  •  The  Sephiroth. 


THE  LESSER  HOLY  ASSEMBLY  305 

that  certain  paths  have  been  created  by  the  Most  Holy  Ancient 
One,  who  is  revealed  through  them  collectively  and  severally ; 
since  they  are  the  conformations  of  the  Most  Holy  Ancient 
One,  concerning  them  now  there  is  not  time  for  examination. 

"  I  have  spoken  concerning  them  in  the  Holy  Assembly,  and 
I  have  beheld  that  which  before  I  did  not  understand  in  such  a 
manner,  and  I  have  hidden  the  matter  in  my  heart. 

"  But  now  I  alone  will  describe  these  things  before  the  Holy 
King,  and  all  those  assuredly  just  men  who  have  assembled  to 
hear  these  words." 


CHAPTER  II 

Concerning  the  Skull  of  the  Ancient  One,  and  Con- 
cerning His  Brain;  and  Concerning  the  Three 
Heads,  and  the  Hair,  and  the  Discriminatory  Paths 

The  skull  of  the  White  Head  hath  not  beginning,  but  its  end 
is  the  convexity  of  its  joining  together,  which  is  extended,  and 
shineth. 

And  from  it  the  just  shall  inherit  400  1  desirable  worlds  in 
the  world  to  come. 

And  from  this  convexity  of  the  joining  together  of  this 
White  Skull  daily  distilleth  a  dew  into  Microprosopus,  into 
that  place  which  is  called  Heaven ;  and  in  that  very  place  shall 
the  dead  be  raised  to  life  in  the  time  to  come. 

Like  as  it  is  written,  Gen.  xxvii.  2j :  "  And  Elohim  shall 
give  thee  from  the  dew  of  heaven." 

And  His  head  is  filled  with  that  dew,  and  all  the  place  of  the 
apple-trees  distilleth  therewith. 

He,  the  Most  Holy  Ancient  One,  is  hidden  and  concealed,  and 
in  that  Skull  is  the  Supernal  Wisdom  concealed,  who  is  found 
and  who  is  not  found. 

For  assuredly  in  Him,  the  Ancient  One,  nothing  is  revealed 
save  the  Head  alone,'  seeing  that  that  Head  is  itself  the  Head  of 
all  heads. 

The  beginning  of  that  Supernal  Wisdom  which  also  is  itself 
the  Head,  is  hidden  therein,  and  is  called  the  Supernal  Brain, 

1  Which    is    the    number    of    Th,    the  last  letter  of  the  Hebrew  alphabet,  which 
includes  the  symbology  of  the  cross. 

20 


306 


THE  KABBALAH  UNVEILED 


the  Hidden  Brain,  the  Tranquil  and  Calm  Brain ;  neither  doth 
any  man  know  it,  save  He  Himself. 

Three  Heads  have  been  formed  forth,  one  within  the  other, 
and  the  other  above  the  other. 

One  Head  is  the  Concealed  Wisdom,  which  is  covered  and  is 
not  disclosed. 

And  this  Hidden  Wisdom  is  the  Head  of  all  things,  and  the 
Head  of  the  remaining  Wisdoms. 

The  Supernal  Head  is  the  Most  Holy  Ancient  One,  the  Con- 
cealed with  all  Concealments. 

The  Head  of  all  Heads,  the  Head  which  is  not  a  Head  2 — 
namely,  that  which  is  in  that  Head — neither  knows  nor  is 
known,  because  it  cannot  be  comprehended  either  by  Wisdom 
or  Understanding. 

And  therefore  is  it  read,  Num.  xxiv.  n :  "  Fly  thee  in  thy 
place ;  "  and  Ezek.  i.  14.  The  Chaioth,  living  creatures,  are  said 
to  run  forth  and  return. 

And  therefore  is  the  Most  Holy  Ancient  One  called  AIN, 
Ain,  the  Negatively  Existent ;  seeing  that  back  from  Him  de- 
pendeth  the  AIN,  the  Negative  Existence.3 

But  all  those  hairs  and  all  those  locks  depend  from  the  Hidden 
Brain. 

And  all  are  calm  (otherwise,  are  disposed)  in  the  Equilib- 
rium ;  neither  in  any  manner  is  the  neck  seen  (i.e.,  because  of  the 
locks  which  overshadow  it). 

Because  He  the  Most  Holy  Ancient  One  is  in  an  un- 
varying condition  of  joy,  neither  changeth  He  from  mercy  for- 
ever. 

But  in  the  thirteen  measurements  4  of  mercies  is  He  found, 
because  that  Wisdom  hidden  in  Him  is  divided  into  three0 
paths  in  a  quaternary,  and  He  Himself  the  Ancient  One  com- 


a  That  is  to  say.  which  will  hardly  ad- 
mit even  of  so  vague  a  definition,  see- 
in?  it  is  the  Indefinite  Absolute  in 
Kether. 

*  We  must  be  most  careful  not  to  mis- 
apprehend the  meaning  intended  to  be 
conveyed  in  this  passage.  Kether,  the 
Ancient  One,  Macroprosopus,  is  not  in 
the  more  restricted  sense  of  the  first 
Sephira,  the  AIN,  but  that  that  idea 
links  back  from  Him  must  be  manifest 
on  consideration.  Yet  even  He,  the 
Vast  Countenance,  is  hidden  and  con- 
cealed; how  much  more,  then,  the 
AIN!  From  Negative  to  Positive, 
through    Potential    Existence,    eternally 


vibrates  the  Divine  Absolute  of  the  Hid- 
den Unity  of  processional  form  masked 
in  the  Eternal  Abyss  of  the  Unknow- 
able, the  synthetical  hieroglyph  of  an 
illimitable  pastless  futureless  Present. 
To  the  uttermost  bounds  of  space  rushes 
the  Voice  of  Ages,  unheard  save  in  the 
concentrated  unity  of  the  thought- 
formulated  Abstract,  and  eternally  that 
Voice  formulates  a  Word  which  is 
glyphed  in  the  vast  ocean  of  limitless 
life.  .  ,     . 

*  The  thirteen  conformations  of  the 
beard  of  Macroprosopus. 

5  The  Trinity  completed  by  the  Qua- 
ternary. 


THE  LESSER  HOLY  ASSEMBLY 


307 


prehendeth  them,  and  through  them  doth  He  reign  over  all 
things. 

One  (path)  which  shineth  in  the  midst  of  the  hairs  going 
forth  from  the  Skull,  is  that  path  by  whose  light  the  just  are 
led  into  the  world  to  come. 

Like  as  it  is  written,  Prov.  iv.  18,  "  And  the  path  of  the  just 
shineth  as  the  Light." 

And  concerning  this  it  is  written,  Isa.  lviii.  14,  "  Then  shalt 
thou  delight  thyself  in  Tetragrammaton." 

And  from  that  path  6  are  all  the  other  paths  illuminated  which 
depend  from  Microprosopus. 

He  the  Eternal  Ancient  of  the  Ancient  Ones  is  the  highest 
Crown  among  the  Supernals,  wherewith  all  Diadems  and 
Crowns  are  crowned. 

And  from  Him  are  all  the  Lights  illuminated,  and  they  flash 
forth  flames,  and  shine. 

But  He  verily  is  the  Supreme  Light,  which  is  hidden,  which 
is  not  known. 

And  all  the  other  Lights  are  kindled  by  Him,  and  derive 
(their)  splendor  (from  him). 

He  the  Most  Holy  Ancient  One  is  found  to  have  three  heads, 
which  are  contained  in  the  One  Head.7 

And  He  Himself  is  that  only  highest  supreme  Head. 

And  since  He  the  Most  Holy  Ancient  One  is  thus  symbolized 
in  the  Triad,  hence  all  the  other  Lights  which  shine  are  in- 
cluded in  Triads.8 

Moreover,  the  Most  Holy  Ancient  One  is  also  symbolized  by 
the  Duad. 

And  the  division  of  the  Ancient  One  in  the  Duad  is  so  that  the 
(one  form  is)  the  Highest  Crown  of  all  the  Supernals,  the 
Head  of  all  Heads. 

And  (the  other  is)  that  superior  Head,  and  It  is  not  known. 


•  Kether,  the  first  Sephira,  from  which 
all  the  other  Sephiroth  proceed,  namely, 
those  which  are  summed  up  in  the 
Tetragrammaton. 

7  I.e.,  his  manifestation  is  triune. 

•This  refers  to  the  Triads,  in  the 
Sephiroth,  when  the  Autz  Chaiim  is 
formed.  (See  Introduction.)  It  will  h_- 
found  that  in  this  arrangement  of  tne 
ten  Sephiroth  there  are  ten  Triads,  viz.: 

(1)  Kether,  Chokmah,  Binah. 

(2)  Chesed,  Geburah,  Tiphereth. 

(3)  Netzach,  Hod,  Yesod. 


(4)  Chokmah,   Chesed,  Netzach. 

(5)  Tiphereth,  Yesod,  Malkuth. 

(6)  Binah,  Geburah,  Hod. 

(7)  Chokmah,  Tiphereth,  Hod. 

(8)  Binah,  Tmhereth,  Netzach. 
(0)  Chesed,  Tiphereth,  Hod. 

(10)  Geburah,  Tiphereth,  Netzach. 
Wherein  Kether  and  Malkuth  are  each 
repeated  once;  Chokmah,  Binah, 
Chesed,  and  Geburah,  thrice;  Tiph- 
ereth, six  times;  Netzach  and  Hod 
each  four  times;   and  Yesod  twice. 


308  THE  KABBALAH  UNVEILED 

So  also  all  the  remaining  Lights  are  mystically  divided  into 
Duads. 

Furthermore,  the  Most  Holy  Ancient  One  is  symbolized  and 
concealed  under  the  conception  of  the  Unity,  for  He  himself  is 
One,  and  all  things  are  One. 

And  thus  all  the  other  Lights  are  sanctified,  are  restricted, 
and  are  bound  together  in  the  Unity  or  Monad,  and  are  One; 
and  all  things  are  HVA,  Hoa,  Himself. 


CHAPTER  III 

Concerning  the  Forehead  of  the  Most  Holy  Ancient 

One 

The  Forehead,  which  is  uncovered  in  the  Most  Holy  Ancient 
One,  is  called  Grace. 

For  that  Supernal  Head  concealed  in  the  Higher,  which  no 
man  hath  known,  expandeth  a  certain  external  manifestation, 
beautiful  and  gracious,  which  is  comprehended  in  the  Fore- 
head. 

And  since  He  Himself  is  the  grace  of  all  graciousness ;  hence 
He  assumeth  the  conformation  of  the  Forehead,  which  is  dis- 
closed in  the  most  intense  light  (otherwise,  hath  a  formation  in 
the  figure  of  a  leaf). 

And  when  It  is  disclosed,  the  grace  of  all  graciousness  is 
found  in  all  worlds. 

And  all  the  prayers  of  the  Inferiors  are  accepted;  and  the 
countenance  of  Microprosopus  is  illuminated,  and  all  things 
are  found  to  exist  in  mercy. 

And  since  (through  this)  all  judgments  are  hidden  and  sub- 
jected, hence  in  the  Sabbath,  in  the  time  of  the  afternoon 
prayers,  in  which  all  judgments  are  excited,  that  Forehead  is 
disclosed. 

And  all  the  judgments  are  turned  aside,  and  mercies  are 
found. 

And  therefore  is  the  Sabbath  found  without  judgment,  as 
well  that  which  is  above  as  that  which  is  below ;  also  the  fire  of 
Gehenna  is  restrained  in  its  place,  and  the  transgressors  are  at 
rest. 


THE  LESSER  HOLY  ASSEMBLY  309 

And  therefore  is  the  Spirit  NShMTh,  of  joy  added  on  the 
Sabbath. 

And  it  behoveth  man  to  rejoice  with  three  feasts  on  the  Sab- 
bath ;  for  all  truth,  and  the  whole  system  of  true  faith,  is  found 
therein  {i.e.,  in  the  Sabbath). 

And  it  behoveth  man  to  prepare  th^  table,  that  he  may  eat 
in  the  three  feasts  of  true  faith,  and  rejoice  in  them.1 

Rabbi  Schimeon  said :  "  I  attest  concerning  myself,  before 
all  these  who  are  here  present,  that  through  all  my  days  I  have 
not  omitted  these  three  feasts,  and  that  because  of  them  I  have 
not  been  compelled  to  fast  on  the  Sabbath. 

"  Furthermore,  also  on  other  days  I  have  not  been  compelled 
(to  fast),  much  less  on  the  Sabbath,  for  he  who  rightly  acteth 
concerning  these  (feasts)  is  the  adept  of  perfect  truth. 

"  The  first  feast  is  that  of  the  Great  Mother ;  the  second  that 
of  the  Holy  King ;  and  the  third  that  of  the  Most  Holy  Ancient 
One,  the  Concealed  with  all  Concealments.2 

"  And  in  this  world,  who  can  thoroughly  follow  out,  through 
them,  those  paths  ? 

"  If  this  RTzVN,  Ratzon,  Grace,  be  revealed,  all  those  judg- 
ments are  enlightened,  and  are  diverted  from  their  concentrated 
rigor. 

"  The  conformation  of  Him,  the  Most  Holy  Ancient  One, 
is  instituted  through  one  form,  which  is  the  ideal  Syntagma  of 
all  forms. 

"  The  same  is  the  Concealed  Supernal  Wisdom,  the  synthesis 
of  all  the  rest. 

And  this  is  called  ODN,  Eden,  or  the  supernal  Paradise, 
concealed  with  all  occultations. 

"  And  it  is  the  Brain  of  the  Most  Holy  Ancient  One,  and  that 
Brain  is  expanded  on  every  side. 

"  Therefore  is  it  extended  into  Eden,  or  another  Paradise,8 
and  from  this  is  Eden  or  Paradise  formed  forth. 

"  And  when  this  Head,  which  is  concealed  in  the  Head  of 
the  Ancient  One,  which  is  not  known,  extendeth  a  certain  frontal 
formation,  which  is  formed  for  brilliance,  then  flasheth  forth 
the  Lightning  of  His  Brain. 

1  In  many  of  the  ancient  mysteries  a  which  finds  a  parallel  in  the  Osiris,  Isit, 

"feast"  was  part  of  the  ceremony,  an-  and   Horus;    the  Axieros,   Axiochersos, 

alogous     to     our     Eucharist.       Verbum  and  Axiochersa  of   Lemnos  and   Samo- 

sapientibus.  thrace,  etc. 

■That   is,    the    greatest   triad    of   the  *  Described    in    other   places    as    the 

Sephiroth,  the  Crown.  King,  and  Queen;  Supernal  Eden  and  the  Inferior  Eden. 


3io  THE  KABBALAH  UNVEILED 

"  And  it  is  formed  forth  and  illuminated  with  many  Lights. 

"  And  it  produceth  and  designeth  (a  certain  effect)  in  this 
Light  (otherwise,  in  this  opening),  in  this  Forehead,  whereon 
is  inscribed  a  certain  Light,  which  is  called  RTzVN,  Ratzon, 
Grace. 

"  And  that  Grace  is  extended  backward  into  the  beard,  even 
unto  that  place  where  it  can  remain  in  the  beard,  and  it  is  called 
the  Supernal,  ChSD,  Chesed,  Mercy. 

"  And  when  this  Grace  is  uncovered,  all  the  Lords  of  Judg- 
ment behold  It,  and  are  turned  aside." 


CHAPTER  IV 
Concerning  the  Eyes  of  the  Most  Holy  Ancient  One 

The  eyes  of  the  Head  of  the  Most  Holy  Ancient  One  are  two 
in  one,1  equal,  which  ever  watch,  and  sleep  not. 

Like  as  it  is  written,  Ps.  cxxi.  4,  "  The  Keeper  of  Israel 
neither  slumbereth  nor  sleepeth,"  etc.;  namely,  of  Israel  the 
holy. 

And  therefore  are  there  no  eyebrows  nor  eyelashes  unto  His 
eyes. 

This  Brain  is  conformed  and  illuminated  with  three  supernal 
white  brilliances. 

With  this  white  brilliance  are  the  eyes  of  Microprosopus 
bathed. 

As  it  is  written,  Cant.  v.  12,  "  Washed  with  milk,"  flowing 
down  from  the  fullness  of  that  primal  white  brilliance. 

And  with  the  remaining  white  brilliances  are  the  other  lights 
cleansed  and  purified. 

The  Brain  is  called  the  Fountain  of  Benevolence,  the  fountain 
wherein  all  blessings  are  found. 

And  since  this  Brain  radiateth  into  the  three  white  brilliances 
of  the  eye  (of  Microprosopus),  hence  is  that  called  the  "  good 
eye,"  concerning  which  it  is  said,  Prov.  xxii.  9,  "  It  shall  be 
blessed,"  or  rather  that  from  it  dependeth  blessing. 

For  through  the  Brain  are  manifested  the  white  brilliances 
of  the  eye. 

1  Tbe    Duad    equated   in    the   Monad.        marked    concerning    the    profile    syra- 
Compare    what    I    have    previously    re-        holism  of  Macroprosopus. 


THE  LESSER  HOLY  ASSEMBLY  311 

And  when  this  eye  looketh  upon  Microprosopus,  all  the 
worlds  are  (in  a  state  of)  happiness. 

This  is  the  right  eye.  The  inferior  eyes  are  right  and  left, 
two  in  duplicate  color. 

In  the  "  Book  of  Concealed  Mystery  "  have  we  taught  that 
there  is  a  Superior  Yod,  an  Inferior  Yod;  a  Superior  He,  an 
Inferior  He;  a  Superior  Vau,  an  Inferior  Vau. 

Unto  the  Ancient  One  pertain  all  the  Superiors,  and  unto 
Microprosopus  the  Inferiors. 

They  depend  not  in  another  manner,  but  only  thus ;  for  from 
the  Most  Holy  Ancient  One  do  they  depend. 

For  the  Name  of  the  Ancient  One  is  concealed  in  all  things, 
neither  is  it  found 

But  those  letters  which  depend  from  the  Ancient  One,  so 
that  they  may  be  established,  are  all  inferiors.  For  were  it  not 
so,  they  could  not  be  established. 

And  therefore  is  the  Holy  Name 2  alike  concealed  and  mani- 
fest. 

For  that  which  is  concealed  pertaineth  unto  the  Most  Holy 
Ancient  One,  the  Concealed  in  all  things. 

But  that,  indeed,  which  is  manifested,  because  it  dependeth, 
belongeth  unto  Microprosopus.  (Otherwise,  that  which  is 
manifested,  is  so  for  this  reason — that  it  is  manifested  because 
it  dependeth,  etc.) 

And  therefore  do  all  the  blessings  require  both  concealment 
and  manifestation. 

Those  concealed  letters  which  hang  behind  depend  from  the 
Most  Holy  Ancient  One. 

Wherefore  do  they  hang  behind  ?  For  the  purpose  of  estab- 
lishing the  Inferior  Yod.  (Otherwise,  assuredly  from  the 
Skull,  from  the  Forehead,  from  the  Eyes,  do  they  depend.  And 
the  Yod  Maternal 3  dependeth  toward  the  Inferior  Yod.) 

1  The  student  will  observe  throughout        "  pronounce  that  name  "  is  to  use  that 
the  Qabalah  that  great  stress  is  laid  on        power. 

the  power  of  names,  which  arises  from  » The   word    I   have   translated       Ma- 

the  fact  that  each  qabalistical  name  is        ternal      is  AMH,  Amah    with  a  double 
the    synthesis   of    a    power.     Hence   to        Kametz    point.      Rosenroth    renders    it. 

"  Yod  Membn. 


3i2  THE  KABBALAH  UNVEILED 


CHAPTER  V 
Concerning  the  Nose  of  the  Most  Holy  Ancient  One 

The  Nose.  From  this  nose,  from  the  openings  of  the  nostrils, 
the  Spirit  of  Life  rusheth  forth  upon  Microprosopus. 

And  from  that  opening  of  the  nose,  from  those  openings  of 
the  nostrils,  dependeth  the  letter  He,  in  order  to  establish  the 
other  and  inferior  He. 

And  that  Spirit  proceedeth  from  the  hidden  brain,  and  She 
is  called  the  Spirit  of  Life,  and  through  that  Spirit *  will  all 
men  understand  ChKMThA,  Chokmatha,  Wisdom,  in  the 
time  of  King  Messiah. 

As  it  is  written,  Isa.  xi.  2 :  "  And  the  Spirit  of  Wisdom  and 
Understanding,  RVCh  ChKMH  VBINH,  Ruach  Chokmah 
Va-Binah,  shall  rest  upon  Him,"  etc. 

This  nose  is  life  in  every  part ;  perfect  joy,  rest  of  spirit,  and 
health. 

The  nose  of  Microprosopus  is  as  we  have  (before)  con- 
formed it. 

Since  concerning  Him  it  is  said,  Ps.  xviii.  9,  "  There 
ascendeth  a  smoke  in  his  nose,"  etc. 

But  concerning  this  it  is  written,  Isa.  xlviii.  9,  "  And  for  my 
name's  sake  will  I  defer  mine  anger  (literally,  lengthen  my 
nose)  for  thee." 

(But  in  the  book  which  is  called  "  The  Treatise  of  the  School 
of  Rav  Yeyeva  the  Elder,"  the  letter  He  is  located  in  the  mouth, 
and  he  doth  not  argue  in  the  same  manner  as  in  the  text,  neither 
doth  he  bring  about  the  same  combination,  although  the  matter 
eventuateth  in  the  same  manner.) 

But  yet  from  the  letter  the  judgment  dependeth,  and  judg- 
ment pertaineth  unto  the  nose  (of  Microprosopus).  Like  as 
it  is  written,  Ps.  xviii.  9,  "  Smoke  ascendeth  out  of  His  nose." 

And  if  thou  sayest  that  behold  also  it  is  written,  "  And  fire 
out  of  His  mouth  consumeth,"  surely  the  foundation  of  wrath 
dependeth  from  His  nose. 

All  the  conformations  of  the  Most  Holy  Ancient  One  are 
formed  forth  from  the  calm  and  concealed  brain. 

1  Speaking  of  the  unity,  the  "  Sepher  more  than  blessed  be  His  name  who  is 
Yetzirah  "  says:  "One  is  She,  the  the  life  of  ages),  Voice,  and  Spirit,  and 
Spirit  of  the  Elohim  of  life  (blessed  and        Word— this  is  She,  the  Spirit  of  holiness. 


THE  LESSER  HOLY  ASSEMBLY  313 

And  all  the  conformations  of  Microprosopus  are  formed 
through  the  Inferior  Chokmah,  Wisdom.  Like  as  it  is  written, 
Ps.  civ.  24,  "  All  these  hast  thou  made  in  Chokmah."  And  cer- 
tainly it  (Wisdom)  is  the  epitome  of  all  things. 

Now  what  is  the  difference  between  H,  He,  and  H,  He?  By 
the  Inferior  He  is  judgment  stirred  up;  but  in  this  instance, 
through  the  other  He,  mercy  unto  mercy  is  denoted. 


CHAPTER  VI 
Concerning  the  Beard  of  the  Most  Holy  Ancient  One 

From  the  Beard  of  the  Most  Holy  Ancient  One  hangeth  the 
whole  ornament  of  all,  and  the  Influence;  for  all  things  are 
called  from  that  beard,  Influence. 

This  is  the  Ornament  of  all  Ornaments,  and  this  influence  do 
all  the  superiors  and  inferiors  alike  behold. 

From  this  Influence  dependeth  the  life  of  all  things. 

From  this  Influence  heavens  and  earth  depend,  the  rains  of 
grace,  and  the  nourishment  of  all  things. 

From  this  Influence  cometh  the  providence  of  all  things. 
From  this  Influence  depend  all  the  superior  and  inferior  hosts. 

Thirteen  fountains  of  excellent  and  precious  oil  depend  from 
this  beard  of  most  glorious  Influence,  and  they  all  flow  down 
into  Microprosopus. 

Say  not  thou,  however,  that  all  do  so,  but  nine  of  them  are 
found  (in  Microprosopus)  for  the  purpose  of  diverting  the 
judgments. 

And  whensoever  this  Influence  hangeth  down  in  equilibrium 
even  unto  the  heart,  all  the  Holinesses  of  the  Holinesses  of 
Holiness  depend  from  it. 

In  that  Influence  is  extended  an  expansion  of  the  Supernal 
Emanation,1  which  is  the  Head  of  all  Heads,  which  is  not 
known  nor  perfected,  and  which  neither  superiors  nor  inferiors 
have  known,  because  from  that  Influence  all  things  depend. 

In  this  beard  the  Three  Heads  concerning  which  we  have 
spoken  are  expanded,  and  all  things  are  associated  together  in 
this   Influence,  and   are  found  therein. 

iThe    word    is    OVTRA.    Rosenroth        also      be      translated      "vapor,"       or 
translates  it  by  "  Aporrhea."     It   may       "  nebula." 


3H 


THE  KABBALAH  UNVEILED 


And  therefore  every  ornament  of  ornaments  dependeth  from 
that  Influence. 

Those  letters  which  depend  from  this  Ancient  One  all  hang 
in  that  beard,  and  are  associated  together  in  that  Influence. 

And  they  hang  therein  fcr  the  purpose  of  establishing  the 
other  letters. 

For  unless  those  letters  could  ascend  into  the  Ancient  One, 
those  other  letters  could  not  be  established. 

And  therefore  Moses  saith  when  necessary  IHVH,  IHVH, 
twice;  and  so  that  an  accent  distinguishes  the  one  from  the 
other. 

For  assuredly  from  the  Influence  all  things  depend. 

By  that  Influence  are  both  superiors  and  inferiors  brought 
unto  reverence,  and  are  prostrate  before  it. 

Blessed  is  he  who  attaineth  hereunto. 


CHAPTER  VII 
Concerning  the  Brain  and  the  Wisdom  in  General 

Of  this  Most  Holy  Ancient  One,  Concealed  with  all  Con- 
cealments, there  is  no  mention  made,  neither  is  He  found. 

For  since  this  Head  is  the  supreme  of  all  the  supernals,  hence 
He  is  only  symbolized  as  a  head  alone  without  body,  for  the 
purpose  of  establishing  all  things. 

And  He  Himself  is  concealed,  and  hidden,  and  kept  recondite 
by  all  things. 

His  conformation  is  that  He  is  formed  forth  in  that  brain,  the 
most  hidden  of  all  things,  which  is  expanded  and  formed  forth, 
and  hence  proceedeth  the  superior  and  inferior  ChSD,  Chesed, 
Mercy. 

And  the  superior  Chesed  is  formed  forth  and  expanded,  and 
all  things  are  comprehended  in  this  concealed  brain. 

For  when  that  White  Brilliance  is  formed  forth  in  that  Light, 
it  acteth  upon  that  which  acteth  upon  this  brain,  and  it  is  en- 
lightened. 

And  the  second  brain  dependeth  from  that  very  glorious  In- 
fluence, it  is  expanded  into  the  thirty-two  x  paths,  when  it  is 

1  The  ten  numbers  and  twenty-two  letters. 


THE  LESSER  HOLY  ASSEMBLY  315 

illuminated,   then  it  shineth  from  that  very  glorious  Influ- 


ence.2 


Therefore  are  the  Three  Supernal  Heads  illuminated ;  Two 
Heads,  and  One  which  comprehendeth  them ;  and  they  hang  in 
that  Influence,  and  by  It  are  they  comprehended. 

Hence  becometh  the  ornament  of  the  beard  to  be  manifested, 
which  is  the  occult  Influence. 

And  those  inferiors  are  conformed,  like  as  the  Most  Holy 
Ancient  One. 

The  Three  Heads  surround  Him ;  thus  all  things  can  appear 
in  the  Three  Heads ;  and  when  they  are  illuminated  all  things 
depend  together  from  Him  in  the  Three  Heads,  whereof  two  are 
on  the  two  sides,  and  one  which  includeth  them. 

And  if  thou  sayest,  "  Who  is  the  Most  Holy  Ancient  One?  " 
come  and  see.  The  Supreme  Head  is  that  which  is  not  known, 
nor  comprehended,  nor  designated,  and  that  (Head)  compre- 
hendeth all  things. 

And  the  Two  Heads  are  contained  in  Itself.  (Otherwise 
hang,  etc.) 

And  then  are  all  these  things  thus  ordained ;  truly  Himself 
existeth  not  in  numeration,  nor  in  system,  nor  in  computation, 
but  in  the  judgment  of  the  heart. 

Concerning  this  it  is  written,  Ps.  xxxix.  2,  "  I  said  I  will  take 
heed  unto  my  ways,  that  I  offend  not  with  my  tongue." 

The  place  of  commencement  is  found  from  the  Most  Holy 
Ancient  One,  and  it  is  illuminated  by  the  Influence.  That  is  the 
Light  of  Wisdom. 

And  it  is  extended  in  thirty-two  directions,  and  departeth 
from  that  hidden  brain,  from  that  Light  which  existeth  in  It- 
self. 

And  because  the  Most  Holy  Ancient  One  shineth  in  the  begin- 
ning (otherwise,  in  the  wisdom),  this'  itself  is  this.  And  the 
6ame  is  that  beginning  from  which  manifestation  is  made. 

And  is  conformed  in  the  Three  Heads,  which  One  Head 
includeth. 

And  those  three  are  extended  into  Microprosopus,  and  from 
them  all  things  shine  forth. 

Thenceforth  this  Wisdom  instituteth  a  formation,  and  pro- 

»MZL  =  40x7x30  =  77,  which  is  OZ,       worthy   of  note   as  giving  the  idea  o! 
Strength  or  Vigor.     This  Gematria   is       foundational  pcwer. 


316  THE  KABBALAH  UNVEILED 

duceth  a  certain  river  which  floweth  down  and  goeth  forth  to 
water  the  garden. 

And  it  entereth  into  the  head  of  Microprosopus,  and  f ormeth 
a  certain  other  brain. 

And  thence  it  is  extended  and  floweth  forth  into  the  whole 
body,  and  watereth  all  those  plants  (of  the  garden  of  Eden). 

This  is  that  which  standeth  written,  Gen.  ii.  9 :  "  And  a  river 
went  out  of  Eden  to  water  the  garden,"  etc. 

But  also  this  Wisdom  instituteth  another  formation,  and  is 
extended  and  goeth  into  the  head  of  Microprosopus,  and 
formeth  another  brain. 

That  is  the  Light  from  which  are  produced  those  two  rivulets 
which  are  associated  together,  carved  out  hollows  in  the  One 
Head,  which  is  called  the  depth  of  the  fountain.3 

Concerning  which  it  is  written,  Prov.  iii.  20,  "  In  DOTh, 
Daath*  Knowledge,  the  depths  are  broken  up." 

And  it  entereth  into  the  head  of  Microprosopus,  and 
formeth  another  brain. 

And  thenceforth  is  it  extended  and  goeth  into  the  interior 
parts  of  His  body,  and  filleth  all  those  conclaves  and  assemblies 
of  His  body. 

This  is  that  same  which  is  written,  Prov.  xxiv.  4,  "  In  Daath 
shall  the  secret  places  be  rilled." 

And  those  shine  from  the  Light  of  that  supernal  concealed 
brain  which  shineth  in  the  Influence,  MZL,  of  the  Most  Holy 
Ancient  One. 

And  all  things  depend  mutually  from  Himself,  and  mutually 
are  bound  together  unto  Himself,  until  He  is  known,  because 
all  things  are  one,  and  HVA,  Hoa,  He,  the  Ancient  One,  is  all 
things,  neither  from  Him  can  anything  whatsoever  be  sepa- 
rated. 

Into  three  other  Lights,  which  are  called  the  Fathers,  do 
these  three  Lights  shine,  and  these  fathers  shine  into  the  chil- 
dren, and  all  things  shine  forth  from  the  one  place.6 

When  He,  that  Ancient  One,  who  is  the  Grace  of  all  Grace, 
is  manifested,  all  things  are  found  in  light  and  in  perfect  happi- 
ness. 

■I.e.,  the  containing  power.  the  "  Sepher  \etzirah,"  that  the  Three 

♦Daath    is   the    conjunction    of   Chok-  Mothers,    A,    M,    Sh,   radiate   into   three 

mah   and   Binah.     (See  "  Book  of  Con-  paternal  forms  of  the  same.    A,  M,  and 

cealed   Mystery,"  chap.  i.  §  4°-)  Sh     symbolize    the    potencies    of 

8Thi»  is  analogous  to  the  teaching  of  Water,  and  Fire. 


THE  LESSER  HOLY  ASSEMBLY  317 

This  Eden  is  derived  from  the  superior  Eden,  the  Concealed 
with  all  Concealments. 

And  therefore  is  that  Eden  called  the  beginning  in  the  Ancient 
One ;  neither  yet,  however,  is  there  beginning  or  end.8 

And  since  in  Him  beginning  and  end  exist  not,  hence  He  is 
not  called  AThH,  Atah,  Thou ;  seeing  that  He  is  concealed  and 
not  revealed.    But  HVA,  Hoa,  He,  is  He  called. 

But  in  that  aspect  wherein  the  beginning  is  found,  the  name 
AThH,  Atah,  Thou,  hath  place,  and  the  name  AB,  Ab,  Father. 
For  it  is  written,  Isa.  lxiii.  16:  "  Since  Atah,  Thou,  art  Ab,  our 
Father." 

In  the  teaching  of  the  school  of  Rav  Yeyeva  the  Elder,  the 
universal  rule  is  that  Microprosopus  be  called  AThH,  Atah, 
Thou ;  but  that  the  Most  Holy  Ancient  One,  who  is  concealed, 
be  called  HVA,  Hoa,  He  ;  and  also  with  reason. 

Now  truly  in  that  place  wherein  beginning  is  found,  is  He 
thus  called,  although  He  is  concealed. 

And  therefrom  is  the  beginning,  and  it  is  called  AThH,  Atah, 
Thou  ;  and  He  is  the  Father  of  the  Fathers. 

And  that  Father  proceedeth  from  the  Most  Holy  Ancient 
One,  like  as  it  is  written,  Job  xxviii.  12:  "And  ChKMH, 
Chokmah,7  Wisdom,  is  found  from  AIN,  Ain,  the  Negatively 
Existent  One ;  "  and  therefore  is  He  not  known. 

Come  and  see !  It  is  written  ibid.  22,  "  The  Elohim  have 
known  the  path  " ;  His  path,  properly  speaking. 

But  again,  further  on :  "  VHVA,  Va-Hoa,  and  He  Himself 
knoweth  His  place ;  "  His  place  properly  speaking ;  much  more 
His  path ;  and  much  more  this  Wisdom  which  is  concealed  in 
the  Most  Holy  Ancient  One. 

This  Wisdom  is  the  beginning  of  all  things.  Thencefrom 
are  expanded  the  thirty-two  paths.  ShBILIN,  Shebilin,  Paths. 
I  say ;  and  not  ARChIN,  Archin,  By-ways. 

And  in  them  is  the  Law  comprehended,  in  the  twenty-two 
letters  and  in  the  ten  utterances.8 

This  Chokmah  is  the  Father  of  Fathers,  and  in  this  Chokmah 
is  beginning  and  end  discovered;  and  therefore  is  there  one 
Chokmah  supernal,  and  another  Chokmah  inferior. 

•  For  "  commencement  "  denotes  end,  T  Let  the  student  carefully  note  that 
and  end  denotes  "commencement";  this  is  the  second  Sephira,  the  I  of 
how.  then,  in  the  Absolute  can  there  be  IHVH,  the  Father  proceeding  from 
either?  Nevertheless,  in  the  Absolute  Macroprosopus,  Kether,  as  He  pro- 
must  we  seek  for  the  hypothetical  start-  ceedeth  from  Ain  Soph, 
ing-point  of  life.  •  The  Sephircth,  or  number*. 


3i8  THE  KABBALAH  UNVEILED 

When  Chokmah  is  extended,  then  is  He  called  the  Father  of 
Fathers,  for  in  none  else  are  all  things  comprehended  save  in 
Him.  (Otherwise,  when  they  are  expanded  all  things  are  called 
Chokmoth,9  and  the  Father  of  Fathers ;  all  things  are  compre- 
hended in  no  place,  save  herein. ) 

As  it  is  written*  Ps.  civ.  25,  "  All  things  in  Chokmah  hast 
Thou  formed." 

Rabbi  Schimeon  lifted  up  his  hands,  and  rejoiced,  and  said, 
"  Assuredly  it  is  Eden  or  Paradise,  and  all  things  have  their 
operation  in  this  hour." 


CHAPTER  VIII 
Concerning  the  Father  and  the  Mother  in   Special 

Come  and  behold.  When  the  Most  Holy  Ancient  One,  the 
Concealed  with  all  Concealments,  desired  to  be  formed  forth, 
He  conformed  all  things  under  the  form  of  Male  and  Female ; 
and  in  such  place  wherein  Male  and  Female  are  compre- 
hended. 

For  they  could  not  permanently  exist  save  in  another  aspect 
of  the  Male  and  the  Female  (their  countenances  being  joined 
together). 

And  this  Wisdom  embracing  all  things,  when  it  goeth  forth 
and  shineth  forth  from  the  Most  Holy  Ancient  One,  shineth 
not  save  under  the  form  of  Male  and  Female. 

Therefore  is  this  Wisdom /extended,  and  it  is  found  that  it 
equally  becometh  Male  and  Female. 

CHKMH  AB  BINH  AM,  Chokmah  Ab  Binah  Am:  Chok- 
mah *  is  the  Father,  and  Binah  is  the  Mother,  and  therein  are 
Chokmah,  Wisdom,  and  Binah,  Understanding,  counterbal- 
anced together  in  most  perfect  equality  of  Male  and  Female. 

And  therefore  are  all  things  established  in  the  equality  of 
Male  and  Female ;  for  were  it  not  so,  how  could  they  subsist ! 

This  beginning  is  the  Father  of  all  things ;  the  Father  of  all 
Fathers ;  and  both  are  mutually  bound  together,  and  the  one 

• "  Chokmoth  "    is    plural    of    "  Chok-  tion  is  a  sufficient  condemnation  of  all 

mah,"  Wisdom.  those  who  wish  to  make  out  that  woman 

1  Chokmah    is   the   second   and    Binah  is  inferior  to  man. 
is  the  third  of  the  Sephiroth.    This  sec- 


THE  LESSER  HOLY   ASSEMBLY  3I9 

path  shineth  into  the  other — Chokmah,  Wisdom,  as  the 
Father;  Binah,  Understanding,  as  the  Mother. 

And  therefore  is  it  called  BINH,  as  if  (it  were  a  transposi- 
tion of)  BN  IH,  Ben  Yah,  Son  of  IH  (or  /,  Yod,  H,  He,  and 
BN,  the  Son). 

But  They  both  are  found  to  be  the  perfection  of  all  things 
when  They  are  associated  together,  and  when  the  Son  is  in 
Them  the  Syntagma  of  all  things  findeth  place. 

For  in  Their  conformations  are  They  found  to  be  the  per- 
fection of  all  things — Father  and  Mother,  Son  and  Daugh- 
ter. 

These  things  have  not  been  revealed  save  unto  the  Holy 
Superiors  who  have  entered  therein  and  departed  therefrom, 
and  have  known  the  paths  of  the  Most  Holy  God  (may  He  be 
blessed !),  so  that  they  have  not  erred  in  them  either  on  the 
right  hand  or  on  the  left. 

For  thus  it  is  written,  Hos.  xiv.  9,  "  The  paths  of  Tetrag- 
rammaton  are  true,  and  the  just  shall  walk  in  them,"  etc. 

For  these  things  are  concealed,  and  the  Holy  Highest  Ones 
shine  in  them,  like  as  light  proceedeth  from  the  shining  of  a 
lantern. 

These  things  are  not  revealed  save  unto  those  who  have  en- 
tered therein  and  departed  therefrom;  for  as  for  him  who 
hath  not  entered  therein  and  departed  therefrom,  better  were 
it  for  him  that  he  had  never  been  born. 

For  it  hath  been  manifested  before  the  Most  Holy  Ancient 
One,  the  Concealed  with  all  Concealments,  because  these 
things  have  shone  into  mine  heart  in  the  perfection  of  the  love 
and  fear  of  the  Most  Holy  God,  may  He  be  blessed  1 

And  these,  my  sons,  who  are  here  present,  know  these 
things;  for  into  these  matters  have  they  entered  and  there- 
from have  they  departed;  but  neither  yet  into  all  (the  secrets 
of  them).2 

But  now  are  these  things  illustrated  in  (their)  perfection, 
even  as  it  was  necessary.  Blessed  be  my  portion  with  them 
in  this  world ! 

Rabbi  Schimeon  said :  All  which  I  have  said  concerning  the 
Most  Holy  Ancient  One,  and  all  which  I  have  said  concerning 

*  This  clause  refers  to  the  "  Unwritten  Qabalah." 


*20  THE  KABBALAH  UNVEILED 


o 


Microprosopus,  all  are  one,  all  are  HVA,  Hoa,  Himself,  all 
are  Unity,  neither  herein  hath  separation  place. 

Blessed  be  HVA,  Hoa,  He,  and  blessed  be  His  Name  unto 
the  Ages  of  the  Ages. 

Come,  behold !  This  beginning  which  is  called  Father,8  is 
comprehended  in  I,  Yod,*  which  dependeth  from  the  Holy  In- 
fluence. 

And  therefore  is  I,  Yod,  the  Most  Concealed  of  all  the  other 
letters.5 

For  I,  Yod,  is  the  beginning  and  the  end  of  all  things. 

And  that  river  which  floweth  on  and  goeth  forth  is  called 
the  World,  which  is  ever  to  come  and  ceaseth  never. 

And  this  is  the  delight  of  the  just,  that  they  may  be  made 
worthy  of  that  world  which  is  to  come,  which  ever  watereth 
the  garden  of  Eden,  nor  faileth. 

Concerning  this  it  is  written,  Isa.  lviii.  II,  "  And  like  a  foun- 
tain of  water,  whose  waters  fail  not." 

And  that  world  to  come  is  created  through  I,  Yod. 

As  it  is  written,  Gen.  ii.  9,  "  And  a  river  went  forth  out  of 
Eden  to  water  the  garden." 

For  I,  Yod,  includeth  two  letters. 

In  the  teaching  of  the  school  of  Rav  Yeyeva  the  Elder  thus 
is  the  tradition.  Wherefore  are  VD,  Vau  Daleth*  compre- 
hended in  IVD,  Yod?  Assuredly  the  planting  of  the  garden 
is  properly  called  V,  Vau;  and  there  is  another  garden  which 
is  D,  Dalcth,  and  by  that  Vau  is  Daleth  watered,  which  is  the 
symbol  of  the  quaternary  7 

And  an  Arcanum  is  extended  from  this  passage,  where  it 
is  written,  "  And  a  river  went  forth  out  of  Eden." 

What  is  Eden?  It  is  the  supernal  ChKMH,  Chokmah,  Wis- 
dom, and  that  is  I,  Yod  (in  /,  V,  D). 

"  To  water  the  garden."    That  is  V,  Vau. 

8  Chokmah,  the  second  Sephira,  which,  is  IVD,  Yod.  This  is  a  trinity  of  let- 
however,  is  as  it  were  the  repetition  of  ters,  and  their  numerical  value  is  I  — 
Kettier  10,   V  =  6,   D  =  4,  total  20,  equivalent  to 

*  That  is,  the  letter  I,  Yod,  in  IHVH,  double  I;  but  for  reasons  given  in  the 
which  is  said  in  the  "  Book  of  Con-  "  Book  of  Concealed  Mystery  the  sec- 
cealed  Mystery"  to  symbolize  Macro-  ond  I  i»  reproduced  by  a  Hexad  and  a 
prosopus  only  in  its   highest  point.  Tetrad-  .tamely.   V  and   D.     I  —  10,   the 

B  See  "  Book  of   Concealed    Mystery,"  decimal  scale  of  Sephirotic  notation,  the 

chap.   ii.   §  37;    chap.  iv.  §   it.  key   of   processional    creation;     V  —  6 — 

•  See  "  Book  of  Concealed  Mystery,"  Tiphereth,  and  Microprosopus  the  Son 
chap.  ii.  8  37.  united    to    D  =  4.    the    Cross.      Here    is 

7  The  amount  of  occult  symbolism  in  the  mystery  of  the  crucifixion  of  the  Son 
this  section  is  enormous,  and  the  key  on  the  tree  of  life;  and  again  the  gaba- 
oi  it  is  the  name  of  the  letter  I,  which        lah  agrees  with  Christian  symbolism. 


THE  LESSER  HOLY  ASSEMBLY 


321 


"  And  thence  it  is  divided,  and  goeth  forth  into  four  heads." 
That  is  D,  Dalcth. 

And  all  things  are  included  in  IVD,  Yod,  and  therefore  is 
the  Father  called  All,  the  Father  of  Fathers. 

The  beginning  of  all  is  called  the  Home  of  All.  Whence 
IVD,  Yod,  is  the  beginning  and  the  end  of  all ;  like  as  it  is 
written,  Ps.  civ.  24,  "  All  things  in  Chokmah  hast  Thou 
made." 

In  His  place  He  is  not  manifested,  neither  is  He  known ; 
when  He  is  associated  with  the  Mother,  BAMA,  Be-Ama, 
then  is  He  made  known  (otherwise,  symbolized)  in  the 
Mother,  BAIMA,  Be-Aima.8 

And  therefore  is  Aima  known  to  be  the  consummation  of 
all  things,  and  She  is  signified  to  be  the  beginning  and  the 
end. 

For  all  things  are  called  Chokmah,  and  therein  are  all  things 
concealed ;  and  the  Syntagma  of  all  things  is  the  Holy  Name. 

Thus  far  have  we  mystically  described  that  which  we  have 
not  said  on  all  the  other  days.  But  now  are  the  aspects  shown 
forth. 

(As  to  the  Sacred  Name  1HVH)  I,  Yod,  is  included  in  this 
Chokmah,  Wisdom ;  H,  He,  is  Aima,  and  is  called  Binah,  Un- 
derstanding; VH,  Van  He,  are  those  two  Children  who  are 
produced  from  Aima,  the  Mother. 

Also  we  have  learned  that  the  name  BINH,  Binah,  com- 
prehendeth  all  things.  For  in  Her  is  I,  Yod,  which  is  asso- 
ciated with  Aima,  or  the  letter  H,  He,  and  together  they 
produce  BN,  Ben,  the  Son,  and  this  is  the  word  Binah.  Father 
and  Mother,  who  are  I,  Yod,  and  H,  He,  with  whom  are  in- 
terwoven the  letters  B,  Beth,  and  N,  Nun,  which  are  BN,  Ben; 
and  thus  far  regarding  Binah. 

Also  is  She  called  ThBVNH,  Thebunah,  the  Special  Intel- 
ligence. Wherefore  is  She  sometimes  called  Thebunah,  and 
not  Binah? 

Assuredly  Thebunah  is  She  called  at  that  time  in  which  Her 
two  Children  appear,  the  Son  and  the  Daughter,  BN  VBTh, 

8  "Be  Ama,"  "with  the  Mother;"  I,  Yod,  which  we  have  just  been  told 
here  Ama,  AMA,  Mother  =  42.  Be  represents  Chokmah,  joined  to  AMA, 
Aima,  in  the  Mother;  here  Aima,  Mother,  which  is  Binah,  BINH,  which 
AIMA  =  52  =  BN,  Ben,  Son.  This  again  is  BN  IH  by  Metathesis,  Ben 
Gematria  is  most  important,  because,  Yod  He— i.e.,  son  of  IH,  eternally  con- 
be  it  noted,  Aima,  AIMA,  is  the  letter  joined  in  Briah. 

21 


322  THE  KABBALAH  UNVEILED 

Ben  Va-Bath,  who  are  VH,  Vau  He;  and  at  that  time  is  She 
called  ThBVNH,  Thebunah. 

For  all  things  are  comprehended  in  those  letters,  VH,  Vau 
He,  which  are  BN  VBTh,  Ben  Va-Bath,  Son  and  Daughter; 
and  all  things  are  one  system,  and  these  are  the  letters 
ThBVNH. 

In  the  Book  of  Rav  Hamenuna  the  Elder  it  is  said  that 
Solomon  revealeth  the  primal  conformation  (that  is,  the 
Mother)  when  he  saith,  Cant.  i.  15,  "  Behold,  thou  art  fair,  my 
love  " ;  wherefore  he  followeth  it  out  himself. 

And  he  calleth  the  second  conformation  the  Bride,  which 
is  called  the  Inferior  Woman. 

And  there  are  some  who  apply  both  these  names  (those, 
namely,  of  Love  and  Bride)  to  this  Inferior  Woman,  but  these 
are  not  so. 

For  the  first  H,  He  (of  IHVH),  is  not  called  the  Bride ;  but 
the  last  H,  He,  is  called  the  Bride  at  certain  times  on  account 
of  many  symbolic  reasons. 

Together  They  (Chokmah  and  Binah,  IH)  go  forth,  together 
They  are  at  rest ;  the  one  ceaseth  not  from  the  other,  and  the 
one  is  never  taken  away  from  the  other. 

And  therefore  is  it  written,  Gen.  ii.  10,  "  And  a  river  went 
forth  out  of  Eden  " — i.e.,  properly  speaking,  it  continually 
goeth  forth  and  never  faileth. 

As  it  is  written,  Isa.  lviii.  11,  "  And  like  a  fountain  of  waters, 
whose  waters  fail  not." 

And  therefore  is  She  called  "  My  love,"  since  from  the  grace 
of  kindred  association  They  rest  in  perfect  unity. 

But  the  other  is  called  the  Bride,  for  when  the  Male  cometh 
that  He  may  consort  with  Her,  then  is  She  the  Bride,  for  She, 
properly  speaking,  cometh  forth  as  the  Bride. 

And  therefore  doth  Solomon  expound  those  two  forms  of 
the  Woman ;  and  concerning  the  first  form  indeed  he  worketh 
hiddenly,  seeing  it  is  hidden. 

But  the  second  form  is  more  fully  explained,  seeing  that  it 
is  not  so  hidden  as  the  other. 

But  at  the  end  all  his  praise  pertaineth  unto  Her  who  is 
supernal,  as  it  is  written,  Cant.  vi.  9,  "  She  is  the  only  one  of 
Her  Mother,  She  is  the  choice  one  of  Her  that  bare  Her." 

And  since  this  Mother,  Aima,  is  crowned  with  the  crown 


THE  LESSER  HOLY  ASSEMBLY  323 

of  the  Bride,  and  the  grace  of  the  letter  I,  Yod,  ceaseth  not 
from  Her  forever,  hence  unto  Her  arbitration  is  committed  all 
the  liberty  of  those  inferior,  and  all  the  liberty  of  all  things, 
and  all  the  liberty  of  sinners,  so  that  all  things  may  be  purified. 

As  it  is  written,  Lev.  xvi.  30,  "  Since  in  that  day  he  shall 
atone  for  you." 

Also  is  it  written,  Lev.  xxv.  10,  "  And  ye  shall  hallow  the 
fiftieth  year."  9     This  year  is  IVBL,  Yobel,  Jubilee. 

What  is  Yobel?  As  it  is  written,  Jer.  xvii.  8,  "  VOL  IVBL, 
Va-El  Yobel,  And  spreadeth  out  her  roots  by  the  river"; 
therefore  that  river  whichever  goeth  forth  and  floweth,  and 
goeth  forth  and  faileth  not. 

It  is  written,  Prov.  ii.  3,  "  If  thou  wilt  call  Binah  the  Mother, 
and  wilt  give  thy  voice  unto  Thebunah." 

Seeing  it  is  here  said,  "  If  thou  wilt  call  Binah  the  Mother," 
wherefore  is  Thebunah  added? 

Assuredly,  according  as  I  have  said,  all  things  are  supernal 
truth:  Binah  is  higher  than  Thebunah.  For  in  the  word 
BINH,  Binah,  are  shown  Father,  Mother,  and  Son;  since  by 
the  letters  IH,  Father  and  Mother  are  denoted,  and  the  letters 
BN,  denoting  the  Son,  are  amalgamated  with  them. 

ThBVNH,  Thebunah,  is  the  whole  completion  of  the  chil- 
dren, since  it  containeth  the  letters  BN,  Ben,  BTh,  Bath,  and 
VH,  Vau  He,  by  which  are  denoted  the  Son  and  Daughter. 

Yet  AB  VAM,  Ab  Ve-Am,  the  Father  and  the  Mother,  are 
not  found,  save  BAIMA,  Be-Aima,  in  the  Mother,  for  the 
venerable  Aima  broodeth  over  Them,  neither  is  She  uncov- 
ered. 

Whence  it  cometh  that  that  which  embraceth  the  two  Chil- 
dren is  called  ThBVNH,  Thebunah,  and  that  which  embraceth 
the  Father,  the  Mother,  and  the  Son  is  called  BINH,  Binah. 

And  when  all  things  are  comprehended,  they  are  compre- 
hended therein,  and  are  called  by  that' name  of  Father,  Mother, 

and  Son.  ,,„„.    rT    , 

And  these  are  ChKMH,  Wisdom,  Father;  BINH,  Under- 
standing, Mother;  and  DOTh,  Ddath,  Knowledge. 

Since  that  Son  10  assumeth  the  symbols  of  His  Father  and 

•  The  number  .answering £ .the  "fifty  notice  ^   interchange^of  ^rnbol,  Jg 

gates   of   Binah.       See    .  Book  of   Con  tween  «m     ,  v  gyptian  God  Amen 

cealed  Mystery  "chap    .    §  46.  Ts  noticeable  ^hen  wecompare  it  with 

Horus°,XersonthofS  IsTwndOsirif'  AUo  the  qabalistic  name  AMN. 


324  THE  KABBALAH  UNVEILED 

of  His  Mother,  and  is  called  DOTh,  Daath,  Knowledge,  since 
He  is  the  testimony  of  Them  both. 

And  that  Son  is  called  the  first-born,  as  it  is  written,  Exod. 
iv.  22,  "  Israel  is  my  first-born  son." 

And  since  He  is  called  first-born,  therefore  it  implieth  dual 
offspring. 

And  when  He  increaseth,  in  His  Crown  appear  three  di- 
visions.1 

But  whether  it  be  taken  in  this  way  or  in  that,  there  are  as 
well  two  as  three  divisions  herein,  for  all  things  are  one ;  and 
so  is  it  in  this  (light)  or  in  that.2 

Nevertheless,  He  (the  Son)  receiveth  the  inheritance  of  His 
Father  and  of  His  Mother. 

What  is  that  inheritance?  These  two  crowns,  which  are 
hidden  within  Them,  which  They  pass  on  in  succession  to  this 
Son.3 

From  the  side  of  the  Father  (Chokmah)  there  is  one  Crown 
concealed  therein,  which  is  called  Chesed. 

And  from  the  side  of  the  Mother  (Binah)  there  is  one  Crown, 
which  is  called  Geburah. 

And  all  those  crown  His  head  (i.e.,  the  Head  of  Micropro- 
sopus),  and  He  taketh  them. 

And  when  that  Father  and  Mother  shine  above  Him,  all 
(these  crowns)  are  called  the  phylacteries  of  the  Head,  and 
that  Son  taketh  all  things,  and  becometh  the  heir  of  all. 

And  He  passeth  on  His  inheritance  unto  the  Daughter,  and 
the  Daughter  is  nourished  by  Him.  But,  properly  speaking, 
henceforth  (from  the  parents)  doth  the  Son  become  the  heir, 
and  not  the  Daughter. 

The  Son  becometh  the  heir  of  His  Father  and  of  His 
Mother,  and  not  the  Daughter,  but  by  Him  is  the  Daughter 
cherished. 

As  it  is  written,  Dan.  iv.  12,  "  And  in  that  tree  food  for  all." 

And  if  thou  sayest  all,  assuredly  He  as  well  as  She  are 

1  Compare    with    this    the    alchemical  '  The    meaning    is,    that    Father    and 

symbolism    of    Duenech,    the    King    of  Mother  are   contained   in  the   Son;     for 

Earth,  after   being  overwhelmed   by   the  these    are   the    second,   third,    and    sixth 

waters,      rising      again,      glorified      and  Sephiroth — i.e.,  2,  3,  and  6;    and  both  2 

crowned  with  the  triple  crown  of  silver,  and  3  are  contained  in  6,  for  2x3  =  6. 
iron,    and    gold— Chesed,    Geburah,    and  "The  reflexive  essence  of  Kether,  the 

Tiphereth,  in  the  alchemic  Sephiroth  of  Crown,  which  operates  in  Chokmah  and 

the  metals.  Binah. 


THE  LESSER  HOLY  ASSEMBLY  325 

called  TzDIQ,  Tsediq,  Just,  and  TzDQ,  Tzedeq,  Justice,  which 
are  in  one  and  are  one. 

All  things  are  thus.  Father  and  Mother  are  mutually  con- 
tained in  and  associated  with  Themselves. 

And  the  Father  is  the  more  concealed  (of  the  two),  and  the 
whole  adhereth  unto  the  Most  Holy  Ancient  One. 

And  dependeth  from  the  Holy  Influence,  which  is  the  Or- 
nament of  all  Ornaments. 

And  they,  the  Father  and  the  Mother,  constitute  the  abode, 
as  I  have  said. 

As  it  is  written,  Prov.  xxiv.  3,  4,  "  Through  Chokmah  is 
the  abode  constructed,  and  by  Thebunah  is  it  established,  and 
in  Daath  shall  the  chambers  be  filled  with  all  precious  and 
pleasant  riches." 

Also  it  is  written,  Prov.  xxii.  18,  "  For  it  is  a  pleasant  thing 
if  thou  keep  (Daath)  within  thee." 

This  is  the  system  of  all  things,  even  as  I  have  said,  and  (all 
things)  depend  from  the  Glorious  Holy  Influence. 

Rabbi  Schimeon  said :  In  the  (former)  Assembly  I  revealed 
not  all  things,  and  all  those  things  have  been  concealed  even 
until  now. 

And  I  have  wished  to  conceal  them,  even  unto  the  world  to 
come,  because  there  also  a  certain  question  will  be  pro- 
pounded unto  me. 

As  it  is  written,  Isa.  xxxiii.  6,  "  And  Chokmah  and  Daath 
shall  be  the  stability  of  thy  times,  and  strength  of  salvation ; 
the  fear  of  Tetragrammaton  is  His  treasure,"  etc.,  and  they 
shall  seek  out  Wisdom,  Chokmah. 

Now  truly  thus  is  the  will  of  the  Most  Holy  and  Blessed 
God,  and  without  shame  will  I  enter  in  before  His  palace. 

It  is  written,  1  Sam.  ii.  3,  "  Since  AL  DOVTh,  El  Daoth* 
is  Tetragrammaton."  Daoth,  or  of  Knowledges  (plural), 
properly  speaking,  for  He  acquireth  Daoth  by  inheritance. 

Through  Daoth  are  all  His  palaces  filled,  as  it  is  written, 
Prov.  xxix,  "  And  in  Daath  shall  the  chambers  be  filled." 

And  therefore  Daath  is  not  furthermore  revealed,  for  It 
occultly  pervadeth  Him  inwardly. 

And  is  comprehended  in  that  brain  and  in  the  whole  body, 
since  "  El  Daoth  is  Tetragrammaton." 

*  Plural  of  "  Daath." 


3a6  THE  KABBALAH  UNVEILED 

In  the  "  Book  of  the  Treatise  "  it  is  said  concerning  these 
words,  "  Since  El  Daoth  is  Tetragrammaton,"  read  not 
DOVTh,  Daoth,  of  knowledges,  but  ODVTh,5  Edoth,  of  tes- 
timony. 

For  HVA,  Hoa,  He  Himself,  is  the  testimony  of  all  things, 
the  testimony  of  the  two  portions. 

And  it  is  said,  Ps.  lxxviii.  5,  "  And  He  established  a  testi- 
mony, ODVTh,  in  Jacob." 

Moreover,  also,  although  we  have  placed  that  matter  in 
the  "  Book  of  Concealed  Mystery,"  still  also  there  what  is 
mentioned  of  it  is  correct,  and  so  all  things  are  beautiful  and 
all  things  are  true. 

When  the  matter  is  hidden,  that  Father  and  Mother  contain 
all  things,  and  all  things  are  concealed  in  them. 

And  they  themselves  are  hidden  beneath  the  Holy  Influ- 
ence of  the  Most  Ancient  of  all  Antiquity;  in  Him  are  they 
concealed,  in  Him  are  all  things  included. 

HVA,  Hoa,  He  Himself,  is  all  things ;  blessed  be  Hoa,  and 
blessed  be  His  Name  in  eternity,  and  unto  the  ages  of  the 
ages. 

All  the  words  of  the  conclave  of  the  Assembly  are  beauti- 
ful, and  all  are  holy  words — words  which  decline  not  either 
unto  the  right  hand  or  unto  the  left. 

All  are  words  of  hidden  meaning  for  those  who  have  en- 
tered in  and  departed  thence,  and  so  are  they  all. 

And  those  words  have  hereunto  been  concealed;  therefore 
have  I  feared  to  reveal  the  same,  but  now  they  are  revealed. 

And  I  reveal  them  in  the  presence  of  the  Most  Holy  An- 
cient King,  for  not  for  mine  own  glory,  nor  for  the  glory  of 
my  Father's  house,  do  I  this ;  but  I  do  this  that  I  may  not  enter 
in  ashamed  before  His  palaces. 

Henceforth  I  only  see  that  He,  God  the  Most  Holy— may 
He  be  blessed! — and  all  these  truly  just  men  who  are  here 
found,  can  all  consent  (hereunto)  with  me. 

For  I  see  that  all  can  rejoice  in  these  my  nuptials,  and  that 
they  all  can  be  admitted  unto  my  nuptials  in  that  world. 
Blessed  be  my  portion ! 

Rabbi  Abba  saith  that  when  (Rabbi  Schimeon)  had  finished 

•  By  Metathesis. 


THE  LESSER  HOLY  ASSEMBLY 


3a7 


this  discourse,  the  Holy  Light  (i.e.,  Rabbi'  Schimeon)  lifted 
up  his  hands  and  wept,  and  shortly  after  smiled. 

For  he  wished  to  reveal  another  matter,  and  said :  I  have 
been  anxious  concerning  this  matter  all  my  days,  and  now 
they  give  me  not  leave. 

But  having  recovered  himself  he  sat  down,  and  murmured 
with  his  lips  and  bowed  himself  thrice ;  neither  could  any  other 
man  behold  the  place  where  he  was,  much  less  him. 

CHAPTER  IX 
Concerning  Microprosopus  and  His  Bride  in  General 

He  said :  Mouth,  mouth,  which  hath  followed  out  all  these 
things,  they  shall  not  dry  up  thy  fountain. 

Thy  fountain  goeth  forth  and  faileth  not:  surely  concern- 
ing thee  may  this  be  applied,  "  And  a  river  went  forth  out  of 
Eden  " ;  also  that  which  is  written,  "  Like  a  fountain  of  waters 
whose  waters  fail  not." 

Now  I  testify  concerning  myself,  that  all  the  days  which  I 
have  lived  I  have  desired  to  behold  this  day,  yet  was  it  not  the 
will  (of  God). 

For  with  this  crown  is  this  day  crowned,  and  now  as  yet  I 
intend  to  reveal  certain  things  before  God  the  Most  Holy — 
may  He  be  blessed ! — and  all  these  things  crown  mine  head. 

And  this  day  x  suffereth  not  increase,  neither  can  it  pass  on 
into  the  place  of  another  day,  for  this  whole  day  hath  been 
yielded  unto  my  power. 

And  now  I  begin  to  reveal  these  things,  that  I  may  not  enter 
ashamed  into  the  world  to  come.    Therefore  I  begin  and  say  : 

"It  is  written,  Ps.  Ixxxix.  14:  *  TzDQ  VMShPT,  Tzedeq 
Va-Meshephat,  Justice  and  Judgment  are  the  abode  of  Thy 
throne ;  ChSD  VAMTh,  Chesed  Va-Emeth,  Mercy  and  Truth 
shall  go  before  Thy  countenance.'  " 

What  wise  man  will  examine  this,  so  that  he  may  behold 
His  paths,  (those,  namely)  of  the  Most  Holy  Supernal  One, 
the  judgments  of  truth,  the  judgments  which  are  crowned  with 
His  supernal  crowns. 

1  Meaning     the     period     of     revealing        twenty-four  hours:    day  in  the  scriptural 
these    matters,    not    exactly    a    day    of        and  qabalistical  sense. 


328  THE  KABBALAH  UNVEILED 

For  I  say  that  all  the  lights  which  shine  from  the  Supreme 
Light,  the  Most  Concealed  of  All,  are  all  paths  (leading) 
toward  that  Light. 

And  in  that  Light  which  existeth  in  those  single  paths, 
whatsoever  is  revealed  is  revealed. 

And  all  those  lights  adhere  mutually  together,  this  light  in 
that  light,  and  that  light  in  this  light. 

And  they  shine  mutually  into  each  other,  neither  are  they 
divided  separately  from  each  other. 

That  Light,  I  say,  of  those  lights,  severally  and  conjointly, 
which  are  called  the  conformations  of  the  King,  or  of  the 
Crown  of  the  King,  that  which  shineth  and  adhereth  to  that 
Light,  which  is  the  innermost  of  all  things,  nor  ever  shineth 
without  them. 

And  therefore  do  all  things  ascend  in  one  path,  and  all  things 
are  crowned  by  one  and  the  same  thing,  and  one  thing  is  not 
separated  from  another,  since  HVA,  Hoa,  Himself,  and  His 
Name,  are  one. 

That  Light  which  is  manifested  is  called  the  Vestment ;  fo 
He  Himself,  the  King,  is  the  Light  of  all  the  innermost. 

In  that  Light  is  Hoa,  Who  is  not  separated  nor  manifested. 

And  all  those  lights  and  all  those  luminaries  shine  forth 
from  the  Most  Holy  Ancient  One,  the  Concealed  with  all  Con- 
cealments, who  is  the  Highest  Light. 

And  whensoever  the  matter  is  accurately  examined,  all 
those  lights  which  are  expanded  are  no  longer  found,  save 
only  that  Highest  Light. 

Who  is  hidden  and  not  manifested,  through  those  vestments 
of  ornament  which  are  the  vestments  of  truth,  QShVT, 
Qeshot,  the  forms  of  truth,  the  lights  of  truth. 

Two  light-bearers  are  found,  which  are  the  conformation  of 
the  throne  of  the  King;  and  they  are  called  TzDQ,  Tsedeq, 
Justice,  and  MShPT,  Meskephat,  Judgment. 

And  they  are  the  beginning  and  the  consummation.  And 
through  them  are  all  the  Judgments  crowned,  as  well  superior 
as  inferior. 

And  they  all  are  concealed  in  Meshephat.  And  from  that 
Meshephat  is  Tzedeq  nourished. 

And  sometimes  they  call  the  same,  MLKI  TzDQ  MLK 


THE  LESSER  HOLY  ASSEMBLY  339 

ShLM,  Meleki  Tzedeq  Melek  Shalem,  Melchizedek,  King  of 
Salem. 

When  the  judgments  are  crowned  by  Meshephat,  all  things 
are  mercy ;  and  all  things  are  in  perfect  peace,  because  the  one 
temperateth  the  other. 

Tzedeq  and  the  Rigors  are  reduced  into  order,  and  all  these 
descend  into  the  world  in  peace  and  in  mercy. 

And  then  is  the  hour  sanctified,  so  that  the  Male  and  the 
Female  are  united,  and  the  worlds  all  and  several  exist  in 
love  and  in  joy. 

But  whensoever  sins  are  multiplied  in  the  world,  and  the 
sanctuary  is  polluted,  and  the  Male  and  the  Female  are  sepa- 
rated.2 

And  when  that  strong  Serpent  beginneth  to  arise,  Woe, 
then,  unto  thee,  O  World !  who  in  that  time  art  nourished  by 
this  Tzedeq.  For  then  arise  many  slayers  of  men  and  execu- 
tioners (of  judgment)  in  thee,  O  World.  Many  just  men  are 
withdrawn  from  thee. 

But  wherefore  is  it  thus?  Because  the  Male  is  separated 
from  the  Female,  and  Judgment,  Meshephat,  is  not  united 
unto  Justice,  Tzedeq. 

And  concerning  this  time  it  is  written,  Prov.  xiii.  23,  "  There 
is  that  is  destroyed,  because  therein  is  not  Meshephat."  Since 
Meshephat  is  departed  from  this  Tzedeq  which  is  not  there- 
fore restrained ;  and  Tzedeq  hath  operation  after  another  man- 
ner. 

And  concerning  this  (matter)  thus  speaketh  Solomon  the 
king,  Eccles.  vii.  16:  "  All  these  things  have  I  seen  in  the  days 
of  my  HBL,  Hebel;  there  is  a  just  man  who  perisheth  in  his 
Tzedeq,"  etc. 

Where  by  the  word  HBL,  Hebel  (which  is  usually  translated 
"  vanity "),  is  understood  the  breath  from  those  supernal 
breathers  forth  which  are  called  the  nostrils  of  the  King. 

But  when  he  saith  HBLI,  Hcbcli,  of  my  breath,  Tzedeq, 
Justice,  is  to  be  understood,  which  is  MLKVThA  QDIShA, 
Malkutha  Qadisha,  the  holy  Malkuth  (Sanctum  Regnum,  the 
Holy  Kingdom). 

For  when  She  is  stirred  up  in  Her  judgments  and  severities, 

•In  other   words,  where  there   is  unbalanced    force,    there    is   the    origin    of  evil. 


33° 


THE  KABBALAH  UNVEILED 


then  hath  this  saying  place,  "  There  is  a  just  man  who  perished 
in  his  Tzedeq." 

For  what  reason?  Because  Judgment,  Meshephat,  is  far 
from  Justice,  Tzedeq.  And  therefore  is  it  said,  Prov.  xiii.  23, 
"  And  there  is  that  is  destroyed  because  therein  is  not  Meshe- 
phat." 

Come  and  see !  When  some  sublimely  just  man  is  found  in 
the  world,  who  is  dear  unto  God  the  Most  Holy  One — may  He 
be  blessed ! — then  even  if  Tzedeq,  Justice,  alone  be  stirred  up, 
still  on  account  of  him  the  world  can  bear  it. 

And  God  the  Most  Holy — may  He  be  blessed ! — increaseth 
His  glory  so  that  He  may  not  be  destroyed  by  the  severity 
(of  the  judgments). 

But  if  that  just  man  remaineth  not  in  his  place,  then  from 
the  midst  is  he  taken  away  for  example  by  that  Meshephat, 
Judgment,  so  that  before  it  he  cannot  maintain  his  place,  how 
much  less  before  Tzedeq,  Justice. 

David  the  king  said  at  first,  Ps.  xxvi.  2,  "  Try  me,  O  Tet- 
ragrammaton,  and  prove  me !  "  For  I  shall  not  be  destroyed 
by  all  the  severities,  not  even  by  Tzedeq,  Justice  Herself,  see- 
ing that  I  am  joined  thereunto. 

For  what  is  written,  Ps.  xvii.  15,  "  In  Tzedeq,  Justice,  I  will 
behold  Thy  countenance."  Therefore,  properly  speaking,  I 
cannot  be  destroyed  through  Tzedeq,  seeing  that  I  can  main- 
tain myself  in  its  severities.3 

But  after  that  he  had  sinned,  he  was  even  ready  to  be  con- 
sumed by  that  Meshephat,  Judgment.  Whence  it  is  written, 
Ps.  cxliii.  2,  "  And  enter  not  into  Meshephat,  Judgment,  with 
Thy  servant ! " 

Come  and  see !  When  that  Tzedeq,  Justice,  is  mitigated  by 
that  Meshephat,  Judgment,  then  it  is  called  TzDQH,  Tzede- 
qah,  Liberality. 

And  the  world  is  tempered  by  Chesed,  Mercy,  and  is  filled 
therewith. 

As  it  is  written,  Ps.  xxxii.  5 :  "  Delighting  in  TzDQH, 
Liberality,  and  MShPT,  Judgment;  the  earth  is  full  of  the 
ChSD,  Mercy,  of  Tetragrammaton. 

I  testify  concerning  myself,  that  during  my  whole  life  I  have 

*  Because  in  those  severities,  and  behind  them,  he  can  see  the  Countenance 
of  God. 


THE  LESSER   HOLY  ASSEMBLY  331 

been  solicitous  in  the  world,  that  I  should  not  fall  under  the 
severities  of  Justice,  nor  that  the  world  should  be  burned  up 
with  the  flames  thereof. 

As  it  is  written,  Prov.  xxx.  20,  "  She  eateth  and  wipeth  her 
mouth." 

Thenceforward  and  afterward  all  and  singular  are  near  unto 
the  Abyss. 

And  verily  in  this  generation  certain  just  men  are  given 
(upon  earth) ;  but  they  are  few  who  arise  that  they  may  defend 
the  flock  from  the  four  angels  (otherwise,  but  judgments  arise 
against  the  world,  and  desire  to  rush  upon  us). 


CHAPTER   X 

Concerning  Microprosopus  in  Especial,  with   Certain 
Digressions;  and  Concerning  the  Edomite  Kings 

Hereunto  have  I  propounded  how  one  thing  agreeth  with 
another ;  and  I  have  expounded  those  things  which  have  been 
concealed  in  the  most  Holy  Ancient  One,  the  Concealed  with 
all  Concealments ;  and  how  these  are  connected  with  those. 

But  now  for  a  time  I  will  discourse  concerning  the  requisite 
parts  of  Microprosopus;  especially  concerning  those  which 
were  not  manifested  in  the  Conclave  of  the  Assembly,  and 
which  have  been  concealed  in  mine  heart,  and  have  not  been 
given  forth  in  order  therefrom. 

Hereunto  have  I  mystically  and  in  a  subtle  manner  pro- 
pounded all  those  matters.  Blessed  is  his  portion  who  en- 
tereth  therein  and  departeth  therefrom,  and  (blessed  the  por- 
tion) of  those  who  shall  be  the  heirs  of  that  inheritance. 

As  it  is  written,  Ps.  cxliv.  15,  "  Blessed  are  the  people  with 
whom  it  is  so,"  etc. 

Now  these  be  the  matters  which  we  have  propounded.  The 
Father x  and  the  Mother 2  adhere  unto  the  Ancient  One,  and 
also  unto  His  conformation ;  since  they  depend  from  the  Hid- 
den Brain,  Concealed  with  all  Concealments,  and  are  con- 
nected therewith. 

And  although  the  Most  Holy  Ancient  One  hath  been  con- 

1  Chokmah.  »  Binah. 


332  THE  KABBALAH  UNVEILED 

formed  (as  it  were)  alone  (i.e.,  apparently  apart  from  all  things 
at  first  sight) ;  yet  when  all  things  are  accurately  inspected,  all 
things  are  HVA,  Hoa,  Himself,  the  Ancient  One,  alone. 

Hoa  is  and  Hoa  shall  be;  and  all  those  forms  cohere  with 
Himself,  are  concealed  in  Himself,  and  are  not  separated  from 
Himself. 

The  Hidden  Brain  is  not  manifested,  and  (Microprosopus) 
doth  not  depend  immediately  from  it. 

The  Father  and  the  Mother  proceed  from  this  Brain,  and  de- 
pend from  It,  and  are  connected  with  It. 

(Through  Them)  Microprosopus  dependeth  from  the  Most 
Holy  Ancient  One,  and  is  connected  (with  Him).  And  these 
things  have  we  already  revealed  in  the  Conclave  of  the  As- 
sembly. 

Blessed  is  his  portion  who  entereth  therein  and  departeth 
therefrom,  and  hath  known  the  paths ;  so  that  he  declineth  not 
unto  the  right  hand,  or  unto  the  left. 

But  if  any  man  entereth  not  therein  and  departeth  there- 
from, better  were  it  for  that  (man)  that  he  had  never  been  born. 
For  thus  it  is  written,  Hos.  xiv.  10,  "  True  are  Thy  ways,  O 
Tetragrammaton !  " 

Rabbi  Schimeon  spake  and  said:  Through  the  whole  day 
have  I  meditated  on  that  saying  where  it  is  said,  Ps.  xxxiv.  2, 
"  My  Nephesch  3  shall  rejoice  in  Tetragrammaton,  the  hum- 
ble shall  hear  thereof  and  rejoice  " ;  and  now  that  whole  text 
is  confirmed  (in  my  mind). 

"  My  Nephesch  shall  rejoice  in  Tetragrammaton."  This  is 
true,  for  my  Neschamah  is  connected  therewith,  radiateth 
therein,  adhereth  thereto,  and  is  occupied  thereabout,  and  in 
this  same  occupation  is  exalted  in  its  place. 

"The  humble  shall  hear  thereof  and  rejoice."  All  those 
just  and  blessed  men  who  have  come  into  communion  with 
God,  the  Most  Holy— blessed  be  He  '.—all  hear  and  rejoice. 

Ah !  now  is  the  Holy  One  confessed ;  and  therefore  "  mag- 
nify Tetragrammaton  with  me,  and  let  us  exalt  His  Name 
together !  " 

Thus  is  it  written,  Gen.  xxxvi.  31,  "  And  those  are  the  kings 
who  reigned  in  the  land  of  Edom."     And  also  it  is  written 

•See  Introduction  concerning  the  parts  of  the  soul,  Chiah,  Neschamah, 
Ruacb,  and  Nephesch. 


THE  LESSER  HOLY  ASSEMBLY  333 

thus,  Ps.  xlviii.  4,  "  Since,  lo !  the  kings  assembled,  they 
passed  away  together." 

"  In  the  land  of  Edom."  That  is.  in  the  place  wherewith  the 
judgments  are  connected. 

"  They  passed  away  together."  As  it  is  written,  "  And  he 
died,  and  there  reigned  in  his  stead." 

"  They  themselves  beheld,  so  were  they  astonished ;  they 
feared,  and  hasted  away."  Because  they  remained  not  in  their 
place,  since  the  conformations  of  the  King  had  not  as  yet  been 
formed,  and  the  Holy  City  and  its  walls  were  not  as  yet  pre- 
pared. 

This  is  that  which  followeth  in  the  text,  "  As  we  have  heard, 
so  have  we  seen,  in  the  city,"  etc.    For  all  did  not  endure. 

But  She  (the  Bride)  now  subsisteth  beside  the  Male,  with 
Whom  She  abideth. 

This  is  that  which  is  written,  Gen.  xxxvi.  39,  "  And  Hadar 
reigned  in  his  stead,  and  the  name  of  his  city  was  Pau,  and  the 
name  of  his  wife  was  Mehetabel,  the  daughter  of  Matred,  the 
daughter  of  Mizaheb." 

Assuredly  this  have  we  before  explained  in  the  Assembly.* 

Now,  also,  in  the  book  of  the  teaching  of  Rav  Hamenuna 
the  Elder  it  is  said,  "  And  Hadar  reigned  in  his  stead."  The 
word  HDR,  Hadar,  is  properly  to  be  expounded  according 
unto  that  which  is  said,  Lev.  xxiii.  40,  "  The  fruit  of  trees 
which  are  HDR,  Hadar,  goodly." 

"  And  in  the  name  of  his  wife  Mehetabel,"  as  it  is  written  (in 
the  text  just  cited),  "  branches  of  palm-trees." 

Also  it  is  written,  Ps.  xcii.  3,  "  The  just  man  shall  flourish 
as  the  palm-tree."    For  this  is  of  the  male  and  female  sex. 

She  is  called  "  the  daughter  of  Matred  " ;  that  is,  the  Daugh- 
ter from  that  place  wherein  all  things  are-  bound  together, 
which  is  called  AB,  Father. 

Also  it  is  written,  Job  xxviii.  13,  "  Man  knoweth  not  the 
price  thereof,  neither  is  it  found  in  the  land  of  the  living." 

She  is  the  Daughter  of  Aima,  the  Mother ;  from  Whose  side 
the  judgments  are  applied  which  strive  against  all  things. 

"  The  Daughter  of  Mizaheb ;  "  because  She  hath  nourish- 
ment from  the  two  Countenances  (Chokmah  and  Binah, 
which   are  within    Kether) ;   and   shineth   with  two   colors — 

*See  "  Greater  Holy  Assembly,"  ch.  xlii.  §§  984-996;    ch.  xxvi.  §§  513-532. 


334  THE  KABBALAH  UNVEILED 

namely  from  ChSD,  Chesed,  Mercy;  and  from  DIN,  Din, 
Judgment. 

For  before  the  world  was  established  Countenance  beheld 
not  Countenance.5 

And  therefore  were  the  Prior  Worlds  destroyed,  for  the 
Prior  Worlds  were  formed  without  (equilibrated)  conforma- 
tion. 

But  these  which  existed  not  in  conformation  are  called  vi- 
brating flames  and  sparks,  like  as  when  the  worker  in  stone 
striketh  sparks  from  the  flint  with  his  hammer,  or  as  when 
the  smith  smiteth  the  iron  and  dasheth  forth  sparks  on  every 
side. 

And  these  sparks  which  fly  forth  flame  and  scintillate,  but 
shortly  they  are  extinguished.  And  these  are  called  the  Prior 
Worlds. 

And  therefore  have  they  been  destroyed,  and  persist  not, 
until  the  Most  Holy  Ancient  One  can  be  conformed,  and  the 
workman  can  proceed  unto  His  work. 

And  therefore  have  we  related  in  our  discourse  that  that  ray 
sendeth  forth  sparks  upon  sparks  in  320  directions. 

And  those  sparks  are  called  the  Prior  Worlds,  and  suddenly 
they  perished. 

Then  proceeded  the  workman  unto  His  work,  and  was  con- 
formed, namely  as  Male  and  Female. 

And  those  sparks  became  extinct  and  died,  but  now  all 
things  subsist. 

From  a  Light-Bearer  of  insupportable  brightness  pro- 
ceeded a  Radiating 6  Flame,  dashing  off  like  a  vast  and  mighty 
hammer  those  sparks  which  were  the  Prior  Worlds. 

And  with  most  subtle  ether  were  these  intermingled  and 
bound  mutually  together,  but  only  when  they  were  conjoined 
together,  even  the  Great  Father  and  Great  Mother. 

From  Hoa,  Himself,  is  AB,  the  Father ;  and  from  Hoa,  Him- 
self, is  Ruach,  the  Spirit;  Who  are  hidden  in  the  Ancient  of 
Days,  and  therein  is  that  ether  concealed. 

And  It  was  connected  with  a  light-bearer,  which  went  forth 
from  that  Light-Bearer  of  insupportable  brightness,  which  is 
hidden  in  the  Bosom  of  Aima,  the  Great  Mother. 

8  See  "  Book  of  Concealed  Mystery,"        mer  of  Thor,   of  Scandinavian  mythol- 
chap.  i.  §§  2,  3,  4  et  sea.  ogy. 

•  Compare  this  with  Miolner,  the  ham- 


THE  LESSER  HOLY  ASSEMBLY  335 

CHAPTER   XI 

Concerning  the  Brain  of  Microprosopus  and  its  Con- 
nections 

And  when  both  can  be  conjoined  and  bound  together 
mutually  (i.e.,  the  Father  and  the  Mother),  there  proceedeth 
thenceforth  a  certain  hard  Skull. 

And  it  is  extended  on  its  sides,  so  that  there  may  be  one  part 
on  one  side,  and  another  one  on  another  side. 

For  as  the  Most  Holy  Ancient  One  is  found  to  include 
equally  in  Himself  the  Three  Heads,1  so  all  things  are  sym- 
bolized under  the  form  of  the  Three  Heads,  as  we  have  stated. 

Into  this  skull  (of  Microprosopus)  distilleth  the  dew  from 
the  White  Head  (of  Macroprosopus),  and  covereth  it. 

And  that  dew  appeareth  to  be  of  two  colors,  and  by  it  is 
nourished  the  field  of  the  holy  apple  trees. 

And  from  this  dew  of  this  Skull  is  the  manna  prepared  for 
the  just  in  the  world  to  come.2 

And  by  it  shall  the  dead  be  raised  to  life. 

But  that  manna  hath  not  at  any  other  time  been  prepared 
so  that  it  might  descend  from  this  dew,  save  at  that  time  when 
the  Israelites  were  wandering  in  the  wilderness,  and  the  An- 
cient One  supplied  them  with  food  from  this  place;  because 
that  afterward  it  did  not  fall  out  so  more  fully. 

This  is  the  same  which  is  said,  Exod.  xvi.  4,  "  Behold  I  rain 
upon  you  bread  from  heaven."  And  also  that  passage  where 
it  is  thus  written,  Gen.  xxvii.  28,  "  And  the  Elohim  shall  give 
unto  thee  of  the  dew  of  heaven." 

These  things  occur  in  that  time.  Concerning  another  time 
it  is  written,  "  The  food  of  man  is  from  God  the  Most  Holy 
One — blessed  be  He !  " — and  that  dependeth  from  MZLA, 
Mezla,  the  Influence ;  assuredly  from  the  Influence  rightly  so 
called. 

And  therefore  is  it  customary  to  say,  "  Concerning  children, 
life,  and  nourishment,  the  matter  dependeth  not  from  merit, 

1  Chokmah    and    Binah,    included    in  the  letters  of  AMN,   Amen,  which  has 
Kether.  been  shown  in  the  "  Book  of  Concealed 

2  It  is   to  be  noted  that  this  word  is  Mystery  "   to  be  equal  by   Gematria  to 
MNA,   Manna,   and  is  a  Metathesis  of  IHVH  ADNI. 


336  THE  KABBALAH  UNVEILED 

but  from  the  Influence."  For  all  these  things  depend  from  this 
Influence,  as  we  have  already  shown. 

Nine  thousand  myriads  of  worlds  receive  influence  from  and 
are  upheld  by  that  GVLGLThA,  Golgeltha,  Skull. 

And  in  all  things  is  that  subtle  AVIRA,  Auira,  Ether,3  con- 
tained, as  It  Itself  containeth  all  things,  and  as  in  It  all  things 
are  comprehended. 

His  countenance  is  extended  in  two  sides,4  in  two  lights, 
which  in  themselves  contain  all  things. 

And  when  His  countenance  {i.e.,  that  of  Microprosopus) 
looketh  back  upon  the  countenance  of  the  Most  Holy  Ancient 
One,  all  things  are  called  ARK  APIM,  Arikh  Aphim,  Vast- 
ness  of  Countenance. 

What  is  ARK  APIM,  or  Vastness  of  Countenance?  Also 
it  should  rather  be  called  ARVK  APIM,  Arokh  Aphim,  Vast 
in  Countenance. 

Assuredly  thus  is  the  tradition,  since  also  He  prolongeth 
His  wrath  against  the  wicked.  But  the  phrase  ARK  APIM, 
Arikh  Aphim,  also  implies  the  same  as  "  healing  power  of 
countenance." 

Seeing  that  health  is  never  found  in  the  world  save  when 
the  countenances  (of  Macroprosopus  and  Microprosopus) 
mutually  behold  each  other. 

In  the  hollow  of  the  Skull  (of  Microprosopus)  shine  three 
lights.  And  although  thou  canst  call  them  three,  yet  not- 
withstanding are  there  four,5  as  we  have  before  said. 

He  (Microprosopus)  is  the  heir  of  His  Father  and  of  His 
Mother,  and  there  are  two  inheritances  from  Them ;  all  which 
things  are  bound  together  under  the  symbol  of  the  Crown  of 
His  Head.    And  they  are  the  phylacteries  of  His  Head. 

After  that  these  are  united  together  after  a  certain  man- 
ner they  shine,  and  go  forth  into  the  Three  Cavities  of  the 
Skull. 

(And  then)  singly  they  are  developed  each  after  its  own  man- 
ner, and  they  are  extended  through  the  whole  body. 

•  ?  Astral  Light.  there  is  the  whole  figure  itself  also, 
4  Right  and  left;  while  in  Macroproso-  which  is  the  synthesis  of  the  sides  and 
pus  "  all  is  right."  the  angles.  So  there  are  the  three  angles 
6  At  first  sight  this  seems  a  contra-  and  the  whole  figure  itself  which  con- 
diction,  but  on  careful  examination  the  tains  them,  and  thus  completes  thf 
difficulty  disappears.  A  triangle  is  a  fit  Trinity  by  the  Quaternary:  in  th« 
expression  of  the  number  3.  It  has  Tetragrammaton,  IHV,  _  and  H  final, 
three   angles,    it   has    three    sides;     but  which  forms  the  synthesis. 


THE  LESSER  HOLY  ASSEMBLY 


337 


But  they  are  associated  together  in  two  Brains,  and  the 
third  Brain  containeth  the  others  in  itself.8 

And  it  adhereth  as  well  to  the  one  side  as  to  the  other,  and 
is  expanded  throughout  the  whole  body. 

And  therefrom  are  formed  two  colors  mixed  together  in 
one,  and  His  countenance  shineth. 

And  the  colors  of  His  countenance  are  symbols  of  Ab  (the 
Father)  and  Aima  (the  Mother),  and  are  called  Daath  (Knowl- 
edge) in  Daath. 

As  it  is  written,  I  Sam.  ii.  3,  "  Since  El  Daoth  (plural)  is 
Tetragrammaton,"  because  in  Him  there  are  two  colors. 

Unto  Him  (Microprosopus)  are  works  ascribed  diversely; 
but  to  the  Most  Holy  Ancient  One  (operations)  are  not  as- 
cribed diversely. 

For  what  reason  doth  He  (Microprosopus)  admit  of  varia- 
ble disposition?  Because  He  is  the  heir  of  two  inheritances 
(i.e.,  from  Chokmah  and  Binah). 

Also  it  is  written,  Ps.  xviii.  26,  "  With  the  merciful  man  thou 
shalt  show  thyself  merciful." 

But  also  truly  and  rightly  have  the  Companions  decided 
concerning  that  saying  where  it  is  written,  Gen.  xxix.  12, 
"  And  Jacob  declared  unto  Rachel  that  he  was  her  father's 
brother,  and  that  he  was  Rebekah's  son." 

It  is  written  "  Rebekah's  son,"  and  not  "  the  son  of  Isaac." 
And  all  the  mysteries  are  in  Chokmah.7 

And  therefore  is  (Chokmah)  called  the  Perfection  of  all; 
and  to  it  is  ascribed  the  name  of  Truth. 

And  therefore  is  it  written,  "  And  Jacob  declared,"  and  not 
written,  "  and  Jacob  said." 

Those  (two)  colors  are  extended  throughout  the  whole 
Body  (of  Microprosopus),  and  His  Body  cohereth  with  them. 

In  the  Most  Holy  Ancient  One,  the  Concealed  with  all  Con- 
cealments, (things)  are  not  ascribed  diversely,  and  unto  Him 
do  they  not  tend  (diversely),  since  the  whole  is  the  same  (with 
itself)  and  (thus  is)  life  unto  all  (things) ;  and  from  Him  judg- 
ment dependeth  not  (directly). 

•Thus  rigidly  following  out  the  rule  *  BChKMThA,    Be-Chokmatha;    Ch» 

of    the    symbolism    before    given,     that  MThA  is  the  emphatic  Chaldee  form  of 

Chokmah   and    Binah   are   contained   in  ChKMA,  which  is  Chaldee  for  Hebrew 

Kether.     In  this   is  the  key  of   all   re-  ChKMH. 
ligions. 

22 


338  THE  KABBALAH  UNVEILED 

But  concerning  Him  (Microprosopus)  it  is   written,  that 
unto  Him  are  ascribed  (diverse)  works,  properly  speaking. 


CHAPTER   XII 
Concerning  the  Hair  of  Microprosopus 

From  the  skull  of  the  Head  (of  Microprosopus)  depend  all 
those  chiefs  and  leaders  (otherwise,  all  those  thousands  and 
tens  of  thousands),  and  also  from  the  locks  of  the  hair. 

Which  are  black,  and  mutually  bound  together,  and  which 
mutually  cohere. 

But  they  adhere  unto  the  Supernal  Light  from  the  Father, 
AB,  Ab,  which  surroundeth  His  Head  (i.e.,  that  of  Micropro- 
sopus);  and  unto  the  Brain,  which  is  illuminated  from  the 
Father. 

Thencefrom,  even  from  the  light  which  surroundeth  His 
Head  (i.e.,  that  of  Microprosopus)  from  the  Mother,  Aima, 
and  from  the  second  Brain,  proceed  long  locks  upon  locks  (of 
hair). 

And  all  adhere  unto  and  are  bound  together  with  those 
locks  *  which  have  their  connection  with  the  Father. 

And  because  (these  locks  are)  mutually  intermingled  with 
each  other,  and  mutually  intertwined  with  each  other,  hence 
all  the  Brains  are  connected  with  the  Supernal  Brain  (of  Ma- 
croprosopus). 

And  hence  all  the  regions  which  proceed  from  the  Three 
Cavities  of  the  Skull  are  mingled  mutually  together,  as  well 
pure  as  impure,  and  all  those  accents  and  mysteries  are  as  well 
hidden  as  manifest. 

And  since  all  the  Brains  have  a  secret  connection  with  the 
ears  of  Tetragrammaton,  in  the  same  way  as  they  shine  in  the 
crown  of  the  Head,  and  enter  into  the  hollow  places  of  the 

Skull. 

Hence  all  these  locks  hang  over  and  cover  the  sides  of  the 
ears,  as  we  have  elsewhere  said. 

And  therefore  is  it  written,  2  Kings  xix.  16,  "  Incline,  O 
Tetragrammaton,  Thine  ear,  and  hear !  " 

1  That  is    the  locks  which  have  their        Mother   are    interwoven    mutually    with 
origin    in    the    influence    of    the    Great       those  which  originate  from  Chokmah. 


THE  LESSER  HOLY  ASSEMBLY  339 

Hence  is  the  meaning  of  this  passage,  which  is  elsewhere 
given,  "  If  any  man  wisheth  the  King  to  incline  His  ear  unto 
him,  let  him  raise  2  the  head  of  the  King  and  remove  the  hair 
from  above  the  ears ;  then  shall  the  King  hear  him  in  all  things 
whatsoever  he  desireth." 

In  the  parting  of  the  hair  a  certain  path  is  connected  with 
the  (same)  path  of  the  Ancient  of  Days,  and  therefrom  are 
distributed  all  the  paths  of  the  precepts  of  the  Law. 

And  over  these  (locks  of  hair)  are  set  all  the  Lords  of  Lam- 
entation and  Wailing ;  and  they  depend  from  the  single  locks. 

And  these  spread  a  net  for  sinners,  so  that  they  may  not 
comprehend  those  paths. 

This  is  that  which  is  said,  Prov.  iv.  18,  "  The  path  of  the 
wicked  is  as  darkness." 

And  these  all  depend  from  the  rigid  locks ;  hence  also  these 
are  entirely  rigid,  as  we  have  before  said. 

In  the  softer  (locks)  adhere  the  Lords  of  Equilibrium,  as  it 
is  written,  Ps.  xxv.  10,  "  All  the  paths  of  Tetragrammaton 
are  ChSD,  Chesed,  and  AMTh,  Emeth,  Mercy  and  Truth." 

And  thus  when  these  developments  of  the  Brain  emanate 
from  the  Concealed  Brain,  hencefrom  each  singly  deriveth  its 
own  nature. 

From  the  one  Brain  the  Lords  of  Equilibrium  proceed 
through  those  softer  locks,  as  it  is  written,  Ps.  xxv.  10,  "  All 
the  paths  of  Tetragrammaton  are  Chesed  and  Emeth." 

From  the  second  Brain  the  Lords  of  Lamentation  and 
Wailing  proceed  through  those  rigid  locks  and  depend  (from 
them).  Concerning  whom  it  is  written,  Prov.  iv.  19,  "  The 
path  of  the  wicked  is  as  darkness;  they  know  not  wherein 
they  stumble." 

What  is  this  passage  intended  to  imply?  Assuredly  the 
sense  of  these  words :  "  they  know  not,"  is  this :  "  They  do 
not  know,  and  they  do  not  wish  to  know." 

"Wherein  they  stumble."  Do  not  read  "  BMH,  Batneh, 
wherein,"  but  "  BAIMA,  Be-Aima,  in  Aima,  the  Mother," 
they  stumble ;  that  is,  through  those  who  are  attributed  unto 
the  side  of  the  Mother. 

*  Meaning,  let  him  supplicate  Macro-  identical   with   the   Catholic   custom   of 

prosopus,    developed    in    the    forms    of  invoking  the  intercession  of  the  Virgin 

Chokmah  and  Binah,  which  are  summed  with    her  Son;    for  Mary  =  Mare  =  Sea; 

up  in  Aima  the  Great  Mother,  to  incline  and  the  great  Sea  is  Binah. 
Microprosopus  to  be  favorable.    This  is 


34o  THE  KABBALAH  UNVEILED 

What  is  the  side  of  the  Mother?  Severe  Rigor,  whereunto 
are  attributed  the  Lords  of  Lamentation  and  Wailing. 

From  the  third  Brain  the  Lords  of  Lords  proceed  through 
those  locks  arranged  in  the  middle  condition  (i.e.,  partly  hard 
and  partly  soft),  and  depend  (therefrom) ;  and  they  are  called 
the  Luminous  and  the  Non-Luminous  Countenances. 

And  concerning  these  it  is  written,  Prov.  iv.  26,  "  Ponder  the 
path  of  thy  feet." 

And  all  these  are  found  in  those  locks  of  the  hair  of  the 
Head. 

CHAPTER  XIII 
Concerning  the  Forehead  of  Microprosopus 

The  forehead  of  the  Skull  (of  Microprosopus)  is  the  forehead 
for  visiting  sinners  (otherwise,  for  rooting  out  sinners). 

And  when  that  forehead  is  uncovered  there  are  excited  the 
Lords  of  Judgments  against  those  who  are  shameless  in  their 
deeds. 

This  forehead  hath  a  rosy  redness.  But  at  that  time  when  the 
forehead  of  the  Ancient  One  is  uncovered  over  against  this 
forehead,  the  latter  appeareth  white  as  snow. 

And  that  time  is  called  the  Time  of  Grace  for  all. 

In  the  "  Book  of  the  Teaching  of  the  School  of  Rav  Yeyeva 
the  Elder  "  it  is  said :  The  forehead  is  according  as  the  fore- 
head *  of  the  Ancient  One.  Otherwise,  the  letter  Cheth,  Ch, 
is  placed  between  the  other  two  letters,  according  to  this  pas- 
sage, Num,  xxiv.  17,  "  VMChTz,  Ve-Machets,  and  shall  smite 
the  corners  of  Moab  ?  " 

And  we  have  elsewhere  said  that  it  is  also  called  NTzCh, 
Netzach,  the  neighboring  letters  ( M  and  N,  neighboring  letters 
in  the  alphabet,  that  is,  and  allied  in  sense,  for  Men  =  Water, 
and  Nun  =  Fish,  that  which  lives  in  the  water)  being  counter- 
changed.     (Netzach  =  Victory,  and  is  the  seventh  Sephira.) 

But  many  are  the  NTzChIM,  Netzachim,  Victories ; 2  so 

1  The  word  translated  "  forehead  "  is  bolizes  Mercy,  and  the  second  Severity. 

MTzCh,  Metzach ;    now  if  a  metathesis  •  And  therefore  is  the  divine  name  of 

be  formed  of  this  word  by  placing  the  Tzabaoth,   or  hosts,   attributed   both   to 

last  letter  between  the  first  and  second  Netzach   and   to  Hod,   the  seventh  and 

letters,     we     get     MChTz,     "  he     shall  eighth   Sephiroth. 
smite.        Hence    the    first    form    sym- 


THE  LESSER  HOLY  ASSEMBLY  341 

that  another  (development  of)  Netzach  may  be  elevated  into 
another  path,  and  other  Netzachim  may  be  given  which  are 
extended  throughout  the  whole  body  (of  Microprosopus). 

But  on  the  day  of  the  Sabbath,  at  the  time  of  the  afternoon 
prayers,  the  forehead  of  the  Most  Holy  Ancient  One  is  un- 
covered, so  that  the  judgments  may  not  be  aroused. 

And  all  the  judgments  are  subjected ;  and  although  they  be 
there,  yet  are  they  not  called  forth.  (Otherwise,  and  they  are 
appeased.) 

From  this  forehead  depend  twenty-four  tribunals,  for  all 
those  who  are  shameless  in  their  deeds. 

And  it  is  written,  Ps.  lxxiii.  1 1 :  "  And  they  have  said,  *  How 
can  El  know  ?  and  is  there  knowledge  in  the  Most  High  ?  '  " 

But  truly  (the  tribunals)  are  only  twenty;  wherefore  are 
four  added  ?  Assuredly,  in  respect  of  the  punishments  of  tne 
inferior  tribunals  which  depend  from  the  Supernals. 

Therefore  there  remain  twenty.3  And  therefore  unto  none 
do  they  adjudge  capital  punishment  until  he  shall  have  fulfilled 
and  reached  the  age  of  twenty  years,  in  respect  of  these  twenty 
tribunals. 

But  in  our  doctrine  regarding  our  Arcana  have  we  taught 
that  the  books  which  are  contained  in  the  Law  refer  back  unto 
these  twenty-four. 

CHAPTER   XIV 
Concerning  the  Eyes  of  Microprosopus 

The  Eyes  of  the  Head  (of  Microprosopus)  are  those  eyes 
from  which  sinners  cannot  guard  themselves;  the  eyes  which 
sleep,  and  yet  which  sleep  not. 

And  therefore  are  they  called  "  Eyes  like  unto  doves, 
KIVNIM,  Ke-Iomm."  What  is  IVNIM,  Ionim?  Surely  it 
is  said,  Lev.  xxv.  17,  "  Ye  shall  not  deceive  any  man  his  neigh- 
bor.' 

And  therefore  is  it  written,  Ps.  xciv.  7,  "  IH,  Yah,  shall 
not  behold."  And  shortly  after  verse  9,  "  He  that  planteth  the 
ear,  shall  He  not  hear  ?  He  that  formeth  the  eye,  shall  He  not 
see?" 

8  And  20  is  H,  He,  in  the  four  worlds,   for   H  =  5,   which   multiplied  by  4  =  20. 


342 


THE  KABBALAH  UNVEILED 


The  part  which  is  above  the  eyes  (the  eyebrows)  consisteth 
of  the  hairs,  which  are  distributed  in  certain  proportions. 

From  those  hairs  depend  i  ,700  Lords  of  Inspection  for  striv- 
ing in  battles.  And  then  all  their  emissaries  arise  and  unclose 
the  eyes. 

In  the  skin  which  is  above  the  eyes  (the  eyelids)  are  the  eye- 
lashes, and  thereunto  adhere  thousand  thousands  Lords  of 
Shields. 

And  these  be  called  the  covering  of  the  eyes.  And  all  those 
which  are  called  (under  the  classification  of)  the  eyes  of  IHVH, 
Tetragrammaton,  are  not  unclosed,  nor  awake,  save  in  that 
time  when  these  coverings  of  the  eyelashes  be  separated  from 
each  other;  namely,  the  lower  from  the  upper  (eyelashes). 

And  when  the  lower  eyelashes  are  separated  from  the  upper, 
and  disclose  the  abode  of  vision,  then  are  the  eyes  opened  in 
the  same  manner  as  when  one  awaketh  from  his  sleep. 

Then  are  the  eyes  rolled  around,  and  (Microprosopus) 
looketh  back  upon  the  open  eye  (of  Macroprosopus),  and  they 
are  bathed  in  its  white  brilliance. 

And  when  they  are  thus  whitened,  the  Lords  of  the  Judg- 
ments are  turned  aside  from  the  Israelites.  And  therefore  it  is 
written,  Ps.  xliv.  24 :  "  Awake :  wherefore  sleepest  thou,  O 
Tetragrammaton  ?    Make  haste,"  etc. 

Four  colors  appear  in  those  eyes ;  from  which  shine  the  four 
coverings  of  the  phylacteries,  which  shine  through  the  emana- 
tions of  the  Brain. 

Seven,  which  are  called  the  eyes  of  Tetragrammaton,  and 
the  inspection,  proceed  from  the  black  color  of  the  eyes ;  as  we 
have  said. 

As  it  is  written,  Zech.  iii.  9,  "  Upon  one  stone  seven  eyes." 
And  these  colors  flame  forth  on  this  side. 

From  the  red  go  forth  others,  the  Lords  of  Examination  for 
Judgment. 

And  these  are  called :  "  The  eyes  of  Tetragrammaton  going 
forth  throughout  the  whole  earth." 

Where  it  is  said  (in  the  feminine  gender)  "  MShVTTVTh, 
Meshotetoth,  going  forth,"  and  not  "  MShVTTIM,  Mesho- 
tetim,"  in  the  masculine,  because  all  are  judgment. 

From  the  yellow  proceed  others  who  are  destined  to  make 
manifest  deeds  as  well  gcod  as  evil. 


THE  LESSER  HOLY  ASSEMBLY 


343 


As  it  is  written,  Job  xxxiv.  21,  "  Since  His  eyes  are  upon 
the  ways  of  man."  And  these,  Zach.  iv.  10,  are  called  "  The 
eyes  of  Tetragrammaton,  MShVTTIM,  Meshotetim,  going 
forth  around,  but  in  the  masculine  gender,  because  these  extend 
in  two  directions — toward  the  good  and  toward  the  evil. 

From  the  white  brilliance  proceed  all  those  mercies  and  all 
those  benefits  which  are  found  in  the  world,  so  that  through 
them  it  may  be  well  for  the  Israelites. 

And  then  all  those  three  colors  are  made  white,  so  that  He 
may  have  pity  upon  them. 

And  those  colors  are  mingled  together  mutually,  and  mutu- 
ally do  they  adhere  unto  each  other.  Each  one  affecteth  with 
its  color  that  which  is  next  unto  it. 

Excepting  the  white  brilliance  wherein  all  are  comprehended 
when  there  is  need,  for  this  enshroudeth  them  all. 

So  therefore  no  man  can  convert  all  the  inferior  colors — the 
black,  red,  and  yellow — into  the  white  brilliance. 

For  only  with  this  glance  (of  Macroprosopus)  are  they  all 
united  and  transformed  into  the  white  brilliance. 

His  eyelashes  (i.e.,  those  of  Microprosopus,  for  to  the  eye  of 
Macroprosopus  neither  eyebrows  nor  eyelashes  are  attributed) 
are  not  found,  when  (his  eyes)  desire  to  behold  the  colors; 
seeing  that  his  eyelashes  disclose  the  place  (of  sight)  for  be- 
holding all  the  colors. 

And  if  they  disclose  not  the  place  (of  vision)  the  (eyes) 
cannot  see  nor  consider.1 

But  the  eyelashes  do  not  remain  nor  sleep,  save  in  that  only 
perfect  hour,  but  they  are  opened  and  closed,  and  again  closed 
and  opened,  according  to  that  Open  Eye  (of  Macroprosopus) 
which  is  above  them. 

And  therefore  is  it  written,  Ezek.  i.  14,  "  And  the  living 
creatures  rush  forth  and  return." 

Now  we  have  already  spoken  of  the  passage,  Isa.  xxxiii.  20, 
"  Thine  eye  shall  see  Jerusalem  quiet,  even  Thy  habitation." 

Also  it  is  written,  Deut.  ii.  12,  "  The  eyes  of  Tetragramma- 
ton thy  God  are  ever  thereon  in  the  beginning  of  the  year,"  etc. 

For  so  Jerusalem  requireth  it,  since  it  is  written,  Isa.  i.  21, 
"  TzDQ,  Tzedeq,  Justice  abideth  in  Her." 

1  The  simple  meaning  of  this  and  the        separated  from   the   lower  ones   by  the 
preceding  section  is,  that  the  eyes  can        lids  being  raised, 
only  see  when  the  upper  eyelashes  are 


344  THE  KABBALAH  UNVEILED 

And  therefore  (is  it  called)  Jerusalem,  and  not  Zion.  For 
it  is  written,  Isa.  i.  26:  "  Zion  is  redeemed  in  MShPT,  Meshe- 
phat,  Judgment,  etc.,"  which  are  unmixed  mercies. 

Thine  eye:  (therefore)  is  it  written  OINK,  Ayinakh  (in 
the  singular  number).  Assuredly  it  is  the  eye  of  the  Most  Holy 
Ancient  One,  the  Most  Concealed  of  All  (which  is  here  re- 
ferred to). 

Now  it  is  said,  "  The  eyes  of  Tetragrammaton  thy  God  are 
thereon  "  ;  in  good,  that  is  to  say,  and  in  evil ;  according  as 
either  the  red  color  or  the  yellow  is  required. 

But  only  with  the  glance  (of  Macroprosopus)  are  all  things 
converted  and  cleansed  into  the  white  brilliance. 

The  eyelids  (of  Microprosopus)  are  not  found  when  (His 
eyes)  desire  to  behold  the  colors.  But  here  (it  is  said),  "  Thine 
eyes  shall  behold  Jerusalem."  Entirely  for  good,  entirely  in 
mercy. 

As  it  is  written,  Isa.  liv.  7,  "  And  with  great  mercies  will  I 
gather  thee." 

The  eyes  of  Tetragrammaton  thy  God  are  ever  thereon  from 
the  beginning  of  the  year.  Here  the  word  "  MRShITh, 
Merashith,  from  the  beginning,"  is  written  defectively  without 
A,  for  it  is  not  written  RAShITh  with  the  A. 

Hence  it  remaineth  not  always  in  the  same  condition.  What 
doth  not?    The  inferior  H,  He  (of  IHVH). 

And  concerning  that  which  is  supernal  it  is  written,  Lam.  ii. 
1 :  "  He  hath  cast  down  MShMIM,  Me-Shamaim,  from  the 
heavens ;  ARTz,  Aretz,  the  earth,  the  Tiphereth,  Israel." 

Wherefore  hath  he  cast  down  Aretz  from  Shamaim?  Be- 
cause it  is  written,  Isa.  1.  3,  "  I  will  cover  the  heavens,  Shamaim, 
with  darkness,"  and  with  the  blackness  of  the  eye  (of  Micro- 
prosopus), namely,  with  the  black  color,  are  they  covered. 

"  From  the  beginning  of  the  year."  What,  then,  is  that  place 
whence  those  eyes  of  Tetragrammaton  behold  Jerusalem? 

Therefore  he-  hasteneth  to  expound  this  (saying  imme- 
diately), "  From  the  beginning,  MRShITh,  of  the  year,"  which 
(word  "  MRSnlTH  "  being  written  thus),  without  the  Aleph, 
A,3  symbolizeth  judgment  ;  for  judgment  is  referred  unto  that 
side,  although  virtually  (the  word  "  Merashith  ")  is  not  judg- 
ment. 

•Moses,  in  this  passage  of  Deutcron-  3  That      is,      MRShITh,      instead     of 

omy.  MKAShlTh. 


THE  LESSER  HOLY  ASSEMBLY  345 

"  Even  unto  the  end  of  the  year."  Herein,  properly  speak- 
ing, is  judgment  found.  For  it  is  written,  Isa.  i.  21,  "  Justice 
dwelt  in  her."    For  this  is  "  the  end  of  the  year." 

Come  and  see!  A,  Aleph,  only  is  called  the  first  (letter). 
In  A,  Aleph,  is  the  masculine  power  hidden  and  concealed ;  that 
namely,  which  is  not  known. 

When  this  Aleph  is  conjoined  in  another  place,  then  is  it 
called  RAShITh,  Rashith,  beginning. 

But  if  thou  sayest  that  {A)  is  conjoined  herewith,4  truly  it 
is  not  so,  but  {A)  is  only  manifested  therein  and  illuminateth 
it;  and  in  that  case  only  is  it  called  RAShITh,  Rashith,  be- 
ginning. 

Now  therefore  in  this  (passage)  RAShITh  (spelt  with  the 
A)  is  not  found  as  regards  Jerusalem ;  for  were  (the  letter  A) 
herein,  it  would  (denote  that  it  would)  remain  forever. 

Hence  it  is  written  defectively  MRShITh,  Me-Rashith. 
Also  concerning  the  world  to  come  it  is  written,  Isa.  xli.  27,° 
"  The  first  shall  say  to  Zion,  Behold,  behold  them,"  etc. 


CHAPTER  XV 
Concerning  the  Nose  of  Microprosopus 

The  nose  of  Microprosopus  is  the  form  of  His  countenance, 
for  therethrough  is  His  whole  countenance  known. 

This  nose  is  not  as  the  nose  of  the  Most  Holy  Ancient  One, 
the  Concealed  with  all  Concealments. 

For  the  nose  of  Him,  the  Ancient  One,  is  the  life  of  lives  for 
all  things,  and  from  His  two  nostrils  rush  forth  the  Ruachin 
De-Chiin,  RVChIN  DChIIN,  spirits  of  lives  for  all. 

But  concerning  this  (nose  of)  Microprosopus  it  is  written, 
Ps.  xviii.  9,  "  A  smoke  ascendeth  in  His  nose." 

In  this  smoke  all  the  colors  are  contained.  In  each  color  are 
contained  multitudes  of  lords  of  most  rigorous  judgment,  who 
are  all  comprehended  in  that  smoke. 

Whence  all  those  are  not  mitigated  save  by  the  smoke  of  the 
inferior  altar. 

*  That  is,  irrevocably,  so  that  the  word  «  The  first,  RAShVN,  Rashon,  where 

would  cease  to   bear  the  same   meaning  this  word,    derived  from   the  same   root 

were  A  not  there.    In  other  words,  were  as   RAShITh,  is  spelt  with  A. 
A  a  radical  letter  of  it. 


346 


THE  KABBALAH  UNVEILED 


Hence  it  is  written,  Gen.  viii.  21,  "  And  IHVH  smelled  a 
sweet  savor."  It  is  not  written  (He  smelled)  the  odor  of  the 
sacrifice.  What  is  "  sweet  "  save  "  rest  "  ?  Assuredly  the 
spirit  at  rest  is  the  mitigation  of  the  Lords  of  Judgment. 

(When  therefore  it  is  said)  "  And  IHVH  smelled  the  odor 
of  rest,"  most  certainly  the  odor  of  the  sacrificed  victim  is  not 
meant,  but  the  odor  of  the  mitigation  of  all  those  severities 
which  are  referred  unto  the  nose. 

And  all  things  which  adhere  unto  them,  all  things,  I  say,  are 
mitigated.    But  most  of  these  severities  mutually  cohere. 

As  it  is  written,  Ps.  cvi.  2,  "  Who  shall  recount  GBVRVTh 
IHVH,  the  Geburoth  of  Tetragrammaton  ?  " 

And  this  nose  (of  Microprosopus)  emitteth  fire  from  the  two 
nostrils,  which  swalloweth  up  all  other  fires. 

From  the  one  nostril  (goeth  forth)  the  smoke,  and  from  the 
other  nostril  the  fire,  and  they  both  are  found  on  the  altar,  as 
well  the  fire  as  the  smoke. 

But  when  He  the  most  Holy  Ancient  One  is  unveiled,  all 
things  are  at  peace.  This  is  that  which  is  said,  Isa.  xlviii.  9, 
"  And  for  My  praise  will  I  refrain  from  thee  "  (literally,  "  block 
up  thy  nostrils  "  1). 

The  nose  of  the  Most  Holy  Ancient  One  is  long  and  extended, 
and  He  is  called  Arikh  Aphim,  Long  of  Nose. 

But  this  nose  (of  Microprosopus)  is  short,  and  when  the 
smoke  commenceth,  it  issueth  rapidly  forth,  and  judgment  is 
consummated. 

But  who  can  oppose  the  nose  of  Him  the  Ancient  One?  Con- 
cerning this,  all  things  are  as  we  have  said  in  the  Greater  As- 
sembly, where  concerning  this  matter  the  Companions  were 
exercised. 

In  the  book  of  the  treatise  of  Rav  Hamenuna  the  Elder  he 
thus  describeth  these  two  nostrils  (of  Microprosopus),  saying 
that  from  the  one  proceed  the  smoke  and  the  fire,  and  from  the 
other,  peace  and  the  beneficent  spirits. 

That  is,  when  (Microprosopus)  is  considered  as  having  (in 
Himself  the  symbolism  of)  right  side  and  left  side.  As  it  is 
written,  Hosea  xiv.  7,  "  And  his  smell  like  Lebanon." 

And  concerning  His  Bride  it  is  written,  Cant.  vii.  9,  "  And 

1  The  Hebrew  idiom  for  having  mercy        anger  "  is  in  Hebrew  "  to  lengthen  the 
always  refers  to  the  nose,  as  "  to  defer        nose,"  etc. 


THE  LESSER  HOLY  ASSEMBLY  347 

the  smell  of  thy  nostril  like  apples."  Which  if  it  be  true  con- 
cerning the  Bride,  how  much  more  concerning  Himself  ?  And 
this  is  a  notable  saying. 

When  therefore  it  is  said,  "  And  Tetragrammaton  smelled  the 
odor  of  peace,"  the  word  "  HNIChCh,"  Ha-Nichach,  of  peace, 
can  be  understood  in  a  double  sense. 

One  sense  is  primary,  when  the  Most  Holy  Ancient  One,  the 
Concealed  with  all  Concealments,  is  manifested ;  for  HVA,  Hoa, 
He,  is  the  peace  and  mitigation  of  all  things. 

And  the  other  respecteth  the  inferior  mitigation,  which  is 
done  through  the  smoke  and  fire  of  the  altar. 

And  because  of  this  duplicate  meaning  is  the  word  NIChCh, 
Nichach,  written  with  a  double  Ch.  And  all  these  things  are 
said  concerning  Microprosopus. 


CHAPTER  XVI 
Concerning  the  Ears  of  Microprosopus 

There  are  two  ears  for  hearing  the  good  and  the  evil,  and 
these  two  can  be  reduced  into  one. 

As  it  is  written,  2  Kings  xix.  18,  "  Incline,  O  Tetragramma- 
ton, Thine  ear,  and  hear." 

The  ear  from  within  dependeth  upon  certain  curves  which 
are  therein  formed,  so  that  the  speech  may  be  made  clearer  be- 
fore its  entrance  into  the  brain. 

And  the  brain  examineth  it,  but  not  with  haste.  For  every 
matter  which  is  accomplished  in  haste  cometh  not  from  perfect 
wisdom. 

From  those  ears  depend  all  the  Lords  of  Wings  who  receive 
the  Voice  of  the  Universe;  and  all  those  are  called  thus,  the 
Ears  of  Tetragrammaton. 

Concerning  whom  it  is  written,  Eccles.  x.  20,  "  For  a  bird 
of  the  air  shall  carry  the  voice,"  etc. 

"  For  a  bird  of  the  air  shall  carry  the  voice."  This  text  hath 
a  difficult  (meaning).  And  now  (for  so  much  is  expressed) 
whence  is  the  voice  ? 

For  in  the  beginning  of  the  verse  it  is  written :  "  Curse  not  the 
King  even  in  thy  thought."    Where  it  is  written  concerning 


343  THE  KABBALAH  UNVEILED 

even  the  (unexpressed)  thought,  and  concerning  the  secret 
thoughts  of  thy  couch. 

Wherefore?  Because  "a  bird  of  the  air  shall  carry  the 
voice."  Which  (voice)  as  yet  is  unexpressed. 

Assuredly  this  is  the  true  meaning.  Whatsoever  a  man 
thinketh  and  meditateth  in  his  heart,  he  maketh  not  a  word 
until  he  bringeth  it  forth  wiih  his  lips.  (What  the  text  in- 
tendeth  is)  if  any  man  attendeth  not  hereunto. 

For  that  voice  sent  forward  (from  inconsiderate  thought) 
cleaveth  the  air,  and  it  goeth  forth  and  ascendeth,  and  is  carried 
around  through  the  universe ;  and  therefore  is  the  voice. 

And  the  Lords  of  Wings  receive  the  voice  and  bear  it  on  unto 
the  King  (Microprosopus),  so  that  it  may  enter  into  His  ears. 

This  is  that  which  standeth  written,  Deut.  v.  28,  "  And 
Tetragrammaton  hath  heard  the  voice  of  your  words."  Again, 
Num.  xi.  1,  "  And  Tetragrammaton  heard,  and  His  wrath  was 
kindled." 

Hence  every  prayer  and  petition  which  a  man  poureth  forth 
before  God  the  Most  Holy  One — blessed  be  He ! — requireth 
this,  that  he  pronounce  the  words  with  his  lips. 

For  if  he  pronounce  them  not,  his  prayer  is  no  prayer,  and 
his  petition  is  no  petition. 

But  as  far  as  the  words  go  forth,  they  cleave  the  air  asunder, 
and  ascend,  and  fly  on,  and  from  them  is  the  voice  made ;  and 
that  which  receiveth  the  one  receiveth  also  the  other,  and  beareth 
it  into  the  Holy  Place  in  the  head  of  the  King  (otherwise,  be- 
neath Kether,  the  Crown). 

From  the  three  cavities  (of  the  brain  of  Microprosopus)  dis- 
tilleth  a  certain  distillation,  and  it  is  called  the  Brook.  As  it  is 
said  in  I  Kings  xvii.  3,  "  The  brook  Kherith,"  as  it  were  an  ex- 
cavation or  channel  of  the  ears. 

And  the  voice  entereth  into  that  curved  passage,  and  re- 
maineth  in  that  brook  of  that  distillation. 

And  then  is  it  therein  detained,  and  examined,  whether  it  be 
good  or  whether  it  be  evil.  This  is  the  same  which  is  said.  Job 
xxxiv.  3,  "  Because  the  ear  examineth  the  words." 

For  what  cause  doth  the  ear  examine  the  words?  Because 
the  voice  is  detained  in  that  brook  distilling  into  the  curved 
passage  of  the  ears,  and  doth  not  swiftly  enter  into  the  body, 
and  thereunto  is  an  examination  instituted  between  the  good 
and  the  evil. 


THE  LESSER  HOLY  ASSEMBLY  349 

"  As  the  palate  tasteth  meat."  Wherefore  can  the  palate  taste 
meat?  Because  in  the  same  manner  it  causeth  it  to  delay,  and 
(the  meat)  doth  not  enter  so  rapidly  into  the  body.  And  hence 
(the  palate)  proveth  and  tasteth  it  (to  discern)  whether  it  be 
sweet  and  pleasant. 

From  this  opening  of  the  ears  depend  other  openings, 
(namely)  the  opening  of  the  eye,  the  opening  of  the  mouth, 
he  opening  of  the  nose. 

From  that  voice  which  entereth  into  the  opening  of  the  ears, 
if  it  be  necessary  (a  certain  part)  entereth  into  the  opening  of 
the  eyes,  and  these  pour  forth  tears. 

From  that  voice,  if  it  be  necessary  (a  certain  part)  entereth 
into  the  opening  of  the  nose,  and  from  that  voice  it  produceth 
smoke  and  fire. 

This  is  that  which  is  written,  Num.  xi.  1,  "  And  Tetragram- 
maton  heard,  and  His  wrath  was  kindled,  and  the  fire  of  Tetra- 
grammaton  turned  against  them." 

And  if  it  be  necessary  that  voice  goeth  forth  into  the  opening 
of  the  mouth,  and  it  speaketh,  and  determineth  certain  things. 

From  that  voice  are  all  things;  from  that  voice  (a  certain 
part)  entereth  into  the  whole  body,  and  by  it  are  all  things  af- 
fected.   Whence  doth  this  matter  depend  ?    From  that  ear. 

Blessed  is  he  who  observeth  his  words.  Therefore  is  it 
written,  Ps.  xxxiv.  13,  "  Keep  thy  tongue  from  evil,  and  thy 
lips  from  speaking  guile." 

Unto  this  ear  is  attributed  hearing,  and  under  (the  idea  of) 
hearing  are  those  brains  comprehended.1 

Chokmah  is  contained  therein,  as  it  is  written,  I  Kings  iii. 
9,  "  And  wilt  Thou  give  unto  Thy  servant  a  hearing  heart." 

Binah  also,  as  it  is  written,  1  Sam.  iii.  9,  "  Speak,  for  Thy 
servant  heareth."  Also  2  Kings  xviii.  26,  "  Because  we  have 
heard."    And  hencefrom  all  things  depend. 

Daath  also,  as  it  is  said,  Prov.  iv.  10,  "  Hear,  O  my  son,  and 
receive  My  sayings."  And  again,  ibid.  ii.  I,  "  Thou  shalt  hide 
My  sayings  with  thee."  And  thereunto  all  things  depend  from 
the  ears. 

From  these  ears  depend  prayers  and  petitions,  and  the  open- 
ing of  the  eyes. 

This  is  the  same  which  standeth  written,  2  Kings  xix.  16, 

1  The  three  divisions  of  the   Brain  of  Microprosopus. 


35o  THE  KABBALAH  UNVEILED 

"  Incline,  O  Tetragrammaton,  Thine  ear,  and  hear ;  open  Thine 
eyes,  and  see."    Thus  all  things  depend  hencef  rom. 

From  this  ear  depend  the  highest  Arcana,  which  go  not  forth 
without,  and  therefore  is  (this  ear)  curved  in  the  interior  parts, 
and  the  Arcana  of  Arcana  are  concealed  therein.  Woe  unto  him 
who  revealeth  the  Arcana ! 

And  because  the  Arcana  come  into  contact  with  this  ear,  and 
follow  the  curvings  of  that  region,  hence  the  Arcana  are  not  re- 
vealed unto  those  who  walk  in  crooked  paths,  but  unto  those 
(who  walk  in)  those  which  are  not  crooked. 
'  Hence  is  it  written,  Ps.  xxv.  14,  "  The  SVD  IHVH,  Sod 
Tetragrammaton,  Secret  of  Tetragrammaton,  is  with  them  that 
fear  Him,  and  He  will  show  them  His  covenant "  ;  namely, 
unto  such  as  keep  their  path  and  thus  receive  His  words. 

But  they  who  are  perverse  in  their  ways  receive  certain  words, 
and  quickly  introduce  the  same  into  themselves,  but  in  them 
is  no  place  where  they  can  be  detained  (for  examination). 

And  all  the  other  openings  are  opened  therein,  until  those 
words  can  issue  forth  from  the  opening  of  the  mouth. 

And  such  men  are  called  the  sinners  of  their  generation, 
hating  God  the  Most  Holy  One — blessed  be  He. 

In  Mischna,  or  our  tradition,  we  have  taught  that  such  men 
are  like  unto  murderers  and  idolaters. 

And  all  these  things  are  contained  in  one  saying,  where  it  is 
written,  Lev.  xix.  16,  "  Thou  shalt  not  go  up  and  down  as  a 
tale-bearer  among  thy  people,  neither  shalt  thou  stand  against 
the  blood  of  thy  neighbor :  ANI  IHVH,  I  am  Tetragramma- 
ton." 

Therefore  he  who  transgresseth  the  first  part  of  that  verse 
doth  the  same  as  if  he  were  to  transgress  the  whole. 

Blessed  is  the  portion  of  the  just,  concerning  whom  it  is 
said,  Prov.  xi.  13,  "A  tale-bearer  revealeth  secrets,  but  he  that 
is  of  a  faithful  spirit  concealeth  the  matter." 

"  Spirit,  RVCh,  Ruach,"  properly  (is  used  here)  for  the 
Ruach  of  such  is  extracted  from  the  Supernal  Holy  Place. 

Now  we  have  said  that  this  is  a  symbol.  Whosoever  re- 
vealeth Arcana  with  fixed  purpose  of  mind,  he  is  not  of  the  body 
of  the  Most  Holy  King. 

And  therefore  to  such  a  man  nothing  is  an  Arcanum,  neither 
is  from  the  place  of  the  Arcanum. 


THE  LESSER  HOLY  ASSEMBLY  351 

And  whensoever  his  soul  departeth,  the  same  adhereth  not 
unto  the  body  of  the  King,  for  it  is  not  his  place.  Woe  unto 
that  man  !  woe  unto  himself !  woe  unto  his  Neschamah  ! 2 

But  blessed  is  the  portion  of  the  just  who  conceal  secrets,  and 
much  more  the  Supernal  Arcana  of  God  the  Most  Holy  One — 
blessed  be  He ! — the  highest  Arcana  of  the  Most  Holy  King. 

Concerning  them  it  is  written,  Isa.  lx.  21,  "  Thy  people  also 
shall  be  all  righteous ;  they  shall  inherit  the  land  forever." 


CHAPTER  XVII 
Concerning  the  Countenance  of  Microprosopus 

His  countenance  is  as  two  abodes  of  fragrance,  and  all  that 
I  have  before  said  is  His  testimony. 

For  the  testimony,  SHDVThA,  Sahedutha,  dependeth  from 
Him,  and  in  all  His  testimony  dependeth. 

But  these  places  of  fragrance  are  white  and  red;  the  testi- 
mony of  Ab  the  Father,  and  Aima  the  Mother ;  the  testimony  of 
the  inheritance  which  He  hath  taken  by  right  and  obtained. 

And  in  our  tradition  we  have  also  established  by  how  many 
thousand  degrees  the  whiteness  differeth  frOm  the  redness. 

But  yet  at  once  they  agree  together  in  Him  in  one,1  under  the 
general  form  of  the  whiteness ;  for  whensoever  it  is  illuminated 
from  the  light  of  the  white  brilliance  of  the  Ancient  One,  then 
that  white  brilliance  overcloudeth  the  redness,  and  all  things  are 
found  to  be  in  light. 

But  whensoever  judgments  ascend  (otherwise,  threaten)  in 
the  universe,  and  sinners  are  many,  leprosy  is  found  in  all  things 
(otherwise,  throughout  the  universe),  and  the  redness  spread- 
eth  over  the  countenance,  and  overcloudeth  all  the  whiteness. 

And  then  all  things  are  found  in  judgment,  and  then  (He 
putteth  on)  the  vestments  of  zeal,  which  are  called  "the  gar- 
ments of  vengeance  "  (Isa.  lix.  17),  and  all  things  depend  here- 
from. 

And  because  the  testimony  existeth  in  all  things,  hence  so 
many  Lords  of  Shields  are  enshrouded  by  those  colors,  and 
attend  upon  those  colors. 

»  See     Introduction     concerning    the  »  I.e.,  the  various  degrees  of  the  white- 

names  of  the  parts  of  the  Soul.  ness. 


352  THE  KABBALAH  UNVEILED 

When  those  colors  are  resplendent,  the  worlds  all  and  singu- 
lar exist  in  joy. 

In  that  time  when  the  white  brilliance  shineth  all  things  ap- 
pear in  this  color ;  and  when  He  appeareth  in  redness,  similarly 
all  things  appear  in  that  color. 

CHAPTER  XVIII 
Concerning  the  Beard  of  Microprosopus 

In  those  abodes  (otherwise  forms)  of  fragrance  the  beard 
beginneth  to  appear  from  the  top  of  the  ears,  and  it  descendeth 
and  ascendeth  in  the  place  of  fragrance. 

The  hairs  of  the  beard  are  black,  and  beautiful  in  form  as 
in  (that  of)  a  robust  youth. 

The  oil  of  dignity  of  the  supernal  beard  of  the  Ancient  One 
(floweth  down)  in  this  beard  of  Microprosopus. 

The  beautiful  arrangement  of  this  beard  is  divided  into  nine 
parts.  But  when  the  most  holy  oil  of  dignity  of  the  Most  Holy 
Ancient  One  sendeth  down  rays  into  this  beard,  its  parts  are 
found  to  be  twenty-two.2 

And  then  all  things  exist  in  benediction,  and  thence  Israel  the 
patriarch  (i.e.,  Jacob)  took  his  blessing.  And  the  symbol  of 
this  is  to  be  found  in  these  words,  Gen.  xlviii.  20,  "  BK,  with  the 
twenty-two  shall  Israel  bless."  (The  real  translation  of  BK  is 
"  in  thee,"  but  the  numerical  value  of  BK  is  twenty-two ;  hence 
the  symbolism  here  rendered.) 

We  have  described  the  conformations  of  the  beard  already, 
in  the  Conclave  of  the  Assembly.  Here  also  I  desire  to  enter 
upon  this  matter  in  all  humility. 

Now  we  thus  examined  all  the  parts  of  the  beard,  that  in  the 
Conclave  of  the  Assembly  (we  found)  that  they  were  all  dis- 
posed from  the  parts  of  the  beard  of  the  Most  Holy  Ancient 
One. 

Six  there  are ;  nine  they  are  called.  For  the  first  conforma- 
tion goeth  forth  through  that  Spark  of  the  most  refulgent  Light- 
bearer,3  and  goeth  down  beneath  the  hair  of  the  head,  assuredly 
beneath  those  locks  which  overhang  the  ears. 

*  Answering  to  the  number  of  the  let-        thirty-two     paths     of     wisdom     of     the 
ters  of  the  Hebrew  alphabet,   which   to-        "  Sepher  Yetzirah. 
gether  with  the  ten  Sephiroth  form  the  »  See  "  Book  of  Concealed  Mystery, 

chap.  ii.  §§  31,  40.  etc. 


THE  LESSER  HOLY  ASSEMBLY  353 

And  it  descendeth  before  the  opening  of  the  ears  unto  the 
beginning  of  the  mouth. 

But  this  arrangement  is  not  found  in  the  Most  Holy  Ancient 
One.  But  when  that  fountain  of  Wisdom,  ChKMThA, 
Chokmatha,  floweth  down  from  MZLA,  Mezla,  the  Influence 
of  the  Most  Holy  Ancient  One,  and  dependeth  from  Him,  and 
when  Aima,  the  Mother,  ariseth,  and  is  included  in  that  subtle 
ether,  then  She,  Aima,  assumeth  that  white  brilliance.* 

And  the  Scintilla  entereth  and  departeth,  and  together  mutu- 
ally are  They  bound,  and  thence  cometh  the  One  Form. 

And  when  there  is  need,  One  ariseth  above  the  Other,  and  the 
Other  again  is  concealed  in  the  presence  of  Its  Companion. 

And  therefore  there  is  need  of  all  things;  of  one  thing  for 
performing  vengeance,  of  another  for  showing  forth  mercy. 

And  therefore  David  the  king  hath  sought  out  this  beard,  as 
we  have  shown  already. 

In  this  beard  nine  conformations  are  found,  (among  which 
are)  six  myriads  which  depend  among  them,  and  are  extended 
throughout  the  whole  body. 

And  those  six  which  depend  hang  in  the  locks  which  are  be- 
neath the  abodes  of  fragrance,  three  on  this  side  and  three  on 
that. 

And  in  the  ornamentation  of  the  beard  hang  the  three  re- 
maining (conformations)  ;  one  above  the  lips,  and  two  in  those 
locks  which  hang  down  upon  the  chest. 

And  all  those  six  (other  conformations),  three  on  this  side 
and  three  on  that  side,  go  forth,  and  all  depend  from  those  locks 
which  hang  down,  and  they  are  extended  throughout  the  whole 
body. 

But  on  account  of  those  three  (conformations),  which  are 
more  connected  wr'th  the  ornament  of  the  beard  than  all  the 
others,  the  Holy  Name  is  written  in  its  purity. 

When  it  is  written  thus,  Ps.  cxviii.  5 :  "  I  invoked  IH,  Yah, 
in  my  trouble :  IH,  Yah,  heard  me  at  large :  Tetragrammaton 
is  with  me,  therefore  I  will  not  fear." 

But  that  which  we  have  already  laid  down  in  the  Conclave  of 

*  In    the    "Book    of    Concealed    Mys-  Feminine   Triad,    which    is   even   before 

tery,"  chap.  i.  §  31,  HVA  and  ALHIM  the  triune   father.     I    may  say   no  more 

are    shown    to    be   interchangeable,    and  here;     in    fact,    I    have   almost    revealed 

they   both    are   feminine.     And   now   we  too     much.      Let    the    reader    carefully 

come   to  the   "  Three    Mothers,"  of  the  meditate  on  §  651,  for  there  the  indiciblc 

"  Sepher  Yetzirah,"  the  Great  Supernal  Arcanum  is  shadowed. 

»3 


354 


THE  KABBALAH  UNVEILED 


the  Assembly  concerning  these  words,  "  In  my  trouble  I  invoked 
IH,  Yah,"  that  this  is  to  be  referred  to  that  place  where  the 
beard  beginneth  to  be  extended,  which  place  is  more  remote, 
and  before  the  ears,  is  also  correct. 

And  in  the  book  of  the  dissertation  of  the  school  of  Rav 
Yeyeva  the  Elder  it  is  thus  said  and  established,  that  the  be- 
ginning of  the  beard  cometh  from  the  supernal  ChSD,  Chesed, 
Mercy. 

Concerning  which  it  is  written,  "  LK  IHVH  HGDVLH 
VHGBVRH  VHThPARTh,  Leka,  Tetragrammaton;  Ha- 
Gedulah,  Ve-Ha-Geburah,  Ve-Ha-Tiphereth,  Thine,  O  Tetra- 
grammaton, Gedulah  (another  name  for  Chesed),  Geburah, 
and  Tiphereth  (the  names  of  the  fourth,  fifth,  and  sixth  Seph- 
iroth,  which  Protestants  usually  add  to  the  end  of  the  Lord's 
Prayer,  substituting,  however,  Malkuth  for  Gedulah),  Thine, 
O  Tetragrammaton,  are  the  Mercy,  the  Power,  and  the  Glory 
(or  Beauty)."  And  all  these  are  so,  and  thus  it  (the  beard) 
commenceth. 

Therefore  the  nine  (conformations)  arise  from  and  depend 
from  the  beard ;  and  thus  it  commenceth  from  before  the  ears. 
But  (the  conformations)  remain  not  in  permanence  save 
through  another  cause,  as  we  have  before  laid  down. 

For  whensoever  the  universe  hath  need  of  mercy,  the  In- 
fluence, Mezla,  of  the  Ancient  One  is  uncovered ;  and  all  those 
conformations  which  exist  in  the  most  adorned  beard  of  Micro- 
prosopus  are  found  to  be  entirely  mercies,  yet  so  that  they  can 
exercise  vengeance  against  the  haters  of  the  Israelites,  and 
against  those  who  afflict  them. 

But  the  whole  ornament  of  the  beard  consisteth  in  those  locks 
which  hang  down,  because  all  things  depend  thencefrom. 

All  those  hairs  which  are  in  the  beard  of  Microprosopus  are 
hard  and  rigid,  because  they  all  subject  the  judgments  when 
the  Most  Holy  Influence  is  manifested. 

And  when  there  is  to  be  contention,  then  He  appeareth  like 
unto  a  brave  hero,  victorious  in  war.  And  then  that  becometh 
bare  of  hair  which  is  bare  of  hair,  and  that  becometh  bald  which 
is  bald. 

Moses  commemorated  these  nine  conformations  a  second 
time,  Num.  xiv.  17,  when  there  was  need  to  convert  them  all 
into  mercy. 


THE  LESSER  HOLY  ASSEMBLY  355 

For  although  he  recite  not  now  the  thirteen  conformations 
(of  the  beard  of  Macroprosopus),  yet  from  this  idea  the  thing 
depended;  for  he  did  not  allow  himself  to  enter  into  those 
conformations  simply  that  he  might  enumerate  them. 

But  unto  the  Influence  directed  he  his  meditation,  and  made 
mention  thereof.  As  it  is  written,  Num.  xiv.  17,  "  And  now, 
I  beseech  thee,  let  KCh,  Kach,  the  Power  of  Tetragrammaton, 
be  great ! " 

What  is  to  be  understood  by  KCh,  IHVH,  Kach  Tetragram- 
maton, the  Power  of  Tetragrammaton?  Thus  is  MZLA 
QDIShA,  Mezla,  Qadisha,  the  Holy  Influence,  called,  even  the 
Concealed  with  all  Concealments.  And  from  the  Influence  that 
Strength  and  that  Light  depend. 

And  since  of  this  (Influence)  Moses  was  speaking,  and  this 
(Influence)  he  was  commemorating,  and  concerning  this 
(Influence)  he  was  meditating,  he  then  immediately  recited 
those  nine  conformations  which  belong  unto  Microprosopus. 

So  that  they  all  might  exist  in  light,  and  that  judgment  might 
not  be  found  therein.  And  therefore  this  whole  judgment 
(otherwise,  this  whole  beard)  dependeth  from  the  Influence. 

When  the  hairs  begin  to  be  restrained  He  Himself  is  as  the 
hero  of  an  army  victorious  in  war. 

In  this  beard  (of  Microprosopus)  floweth  down  the  oil  of 
dignity  from  the  Concealed  Ancient  One,  as  it  is  said,  Ps. 
cxxxiii.  2,  "  Like  excellent  oil  upon  the  head,  descending  upon 
the  beard,  the  beard  of  Aaron." 

CHAPTER  XIX 
Concerning  the  Lips  and  Mouth  of  Microprosopus 

Those  hairs  cover  not  the  lips,  and  the  entire  lips  are  red  and 
rosy.  As  it  is  written,  Cant.  v.  13,  "His  lips  as  roses."  (In 
the  ordinary  version  ShVShNIM,  Shushunim,  is  translated 
"  lilies,"  not  "  roses." 

His  lips  murmur  Geburah,  Severity,  but  they  also  murmur 
Choktnah,  Wisdom. 

From  those  lips  alike  depend  good  and  evil,  life  and  death. 

From  these  lips  depend  the  Lord  of  Vigilance.  For  when 
those  lips  murmur,  they  all  are  excited  to  bring  forth  secret 


3S6  THE   KABBALAH   UNVEILED 

things,  as  well  as  the  Lords  of  Judgment  in  all  the  tribunals 
wherein  they  have  their  abiding-place. 

And  therefore  are  these  called  the  Watchers ;  as  it  is  written, 
Dan.  iv.  17,  "  This  matter  is  by  the  decree  of  the  Watchers,  and 
the  demand  by  the  word  of  the  Holy  Ones." 

What  is  a  Watcher?  In  the  book  of  the  dissertation  that  is 
explained  from  this  passage,  1  Sam.  xxviii.  16,  "  And  is  be- 
come thine  enemy." 

Seeing  that  judgments  are  stirred  up  against  those  who  ob- 
tain not  mercy  from  the  Supernals. 

Hence  are  those  stirred  up  who  are  the  lords  of  the  enmity 
of  all  things. 

And,  nevertheless,  in  each  case  are  there  mercy  and  judgment. 
And  therefore  is  it  said,  Dan.  iv.  13,  "A  watcher  and  a  holy 
one  ";  judgment  and  mercy. 

And  between  those  lips  when  they  are  opened  is  the  mouth 
disclosed. 

By  that  RVCh,  Ruach,  breath,  which  goeth  forth  trom  His 
mouth,  many  thousands  and  myriads  are  enshrouded ;  and  when 
it  is  extended  by  the  same  are  the  true  prophets  enfolded,  and 
all  are  called  the  mouth  of  Tetragrammaton. 

When  forth  from  His  mouth  the  words  proceed  through  His 
lips,  the  same  are  muttered  through  the  whole  circuit  of  18,000 
worlds,1  until  they  are  all  bound  together  at  once  in  the  twelve 
paths  and  the  known  ways.  And  one  thing  ever  expecteth  an- 
other. 

By  the  tongue  is  the  vocal  expression  of  the  sublime  spoken, 
in  the  middle  nexus  of  the  utterance. 

And  therefore  is  it  written,  Cant.  v.  16,  "  His  mouth  is  most 
sweet."  And  this  same  palate  of  His  conveyeth  a  sweet  taste ; 
wherefore  He  smileth  when  He  tasteth  food  (which  is  pleas- 
ant).2 

*  That  is  the  number  18  on  the  plane  backward    depend    the    Negative    Exlst- 

of  Asiah.     And   18  is  the  fourth   part  of  ences   in   their    Veils;    and    Macroproso- 

72.     And  72  is  the  number  of  the  Sche-  pus  is  called   HVA,    Hoa,   which   —    12, 

mahamphorasch     (see     ante),     and     the  and     finds     its     expression     in        Aima 

number  of  the   Ouinaries  or  sets  of  five  Elohim."      Thus    rusheth    through    the 

degrees   in    the    360   degrees   of   the    Zo-  Universe    the    Flux    and    Reflux    of   the 

diac.    And  there  are  six  such  sets  in  the  Eternal  Word.                                            .    . 

thirty  degrees  of   each   sign.     And    thus  2  I  am  doubtful  as  to  whether  this  is 

we  return  to  the  twelve  signs  of  the  Zo-  the   best    translation   of  the   last  clause; 

diac,    and    these    are    operated    on    from  Rosenroth    has   not   translated    it   at  all. 

the   ten   Sephiroth   through    the   "seven  The     Chaldee     is     MMThQIM     VDA1 

paths   of  the   Oueen,"    and   these    again  MAI     ChKV     KDA    VChfK     ITOVM 

depend   from   fhe   first   three    Sephiroth,  LAKVL,      Mamthaqim      Vadeai      Maai 

and     these     again     from     Kether,     and  Chiko  Kedea  Vecheik  Yitauom  LeakoL 
Kether   is    Macroprosopus,   from    whom 


THE  LESSER  HOLY  ASSEMBLY 


357 


"And  He  is  altogether  the  desirablenesses  (or  delights)" 
(of  the  powers  of)  fire  and  (the  powers  of)  water,  because 
the  fire  and  water  are  counterchanged  with  each  other  mutu- 
ally (otherwise,  are  conformed  together),  and  are  beautiful  in 
his  conformation.3 

For  the  colors  are  mutually  associated  together. 

In  His  palate  are  the  (guttural)  letters  (of  the  Hebrew 
Alphabet — namely,  A,  H,  Ch,  O)  formed  and  constructed;  in 
the  circuit  of  His  (mouth)  are  they  condensed  (into  the  palatals 
G,I,K,Q).« 

The  letter  A,  Aleph,  which  cast  forth  the  kings  and  consti- 
tuted the  kings  5  {i.e.,  that  guttural  letter  which  is  referred  to 
the  First  Sephira,  Kether,  the  Crown,  becometh  the  palatal 
letter  G,  Ghimel). 

The  letter  Ch,  Cheth,  which  goeth  forth  and  desccndeth  ana 
ascendeth,  and  is  crowned  in  the  head  (referring  to  the  Second 
Sephira,  Chokmah,  Wisdom),  and  is  fire  condensed  in  ether 
(i.e.,  developeth  in  the  palatal  letter  I,  Yod). 

The  letter  H,  He,  the  golden-yellow  color  (otherwise,  ger- 
minating power)  of  the  Mother,  Aima,  having  been  connected 
with  the  Female  Power,  is  extended  in  the  Greater  Female  Po- 
tency into  the  desire  of  the  Holy  City,  which  two  (otherwise, 
for  these  places)  are  mutually  bound  together  the  one  unto  the 
other  (these  two  are  Aima,  the  supernal  H  of  IHVH,  and  the 
Holy  City,  the  Bride,  as  She  is  called  in  the  Apocalypse,  the  final 


•This  whole  section  requires  com- 
ment. I  must  first  observe  that  Knorr 
de  Rosenroth  in  his  Latin  version  has 
supposed  that  in  the  word  "  MChM- 
DIM,"  Machemadim,  fire  and  water 
(ASh  and  MIM)  are  hidden  as  in  a  sort 
of  anagram.  Now  while  it  is  true  that 
"  MINI  "  can  be  thus  extracted,  "  ASh  " 
cannot,  for  the  remaining  letters, 
ChMD,  will  by  no  exegetical  rule  I 
know  of  form  a  word  signifying  fire. 
The  following  I  take  to  be  the  real 
meaning  of  the  passage.  Chokmah  is 
the  fire,  I,  and  Binah  is  the  water,  H, 
the  Father  and  Mother  Who,  conjoined, 
produce  the  Son.  Now  the  fire  is  sym- 
bolized by  a  triangle  with  the  apex 
uppermost,  and  water  by  a  triangle  with 
the  apex  reversed;  these  two  together 
united  form  the  sign  of  the  Macrocosm, 
the  external  symbol  ot  Vau,  V,  Micro- 
prosopus.  And  He  inherits  the  double 
qualities  of  the  Father  and  the  Mother, 
shown  by  the  word  "  delights  " 
("  Machemadim  ")  being  written  in  the 
plural. 


*  The  letters  of  the  Hebrew  alphabet 
are  usually  classed  in  the  following 
manner: 

Gutturals  =  A,  H,  Ch,  O  (R  by 
some). 

Palatals  =  G,  I,   K,  Q. 

Linguals  =  D.  Th,  T,  L,  N. 

Dentals  =  Z,  S,  Sh,  Tz  (R  by  others). 

Labials  =  B,  V,  M,  P. 
The  "  Sepher  Yetzirah  "  further  classes 
them  as — 

3  Mothers  (Primitives)  =  A,  M,  Sh. 

7  Duplicated  =  B.  G,  D,  K,  P,  R,  Th. 

12  Simples  =  H,  V.  Z,  Ch,  T,  I,  L,  N, 
S,  O,  Tz,   Q. 

In  the  above  classification  it  classes   R 
as  a  dental. 

6  This  section  contains  references  to 
the  Edomite  kings  and  their  symbology; 
namely,  as  denoting  the  primal  worlds 
which  were  destroyed.  (See  "  The 
Book  of  Concealed  Mvstery,"  chap.  i. 
§  3;  "The  Greater  Holy  Assembly," 
chap.  ii.  and  chap,  xxvi.;  and  "The 
Lesser  Holy  Assembly,"  chap,  x.) 


358  THE  KABBALAH   UNVEILED 

H  of  IHVH).  (And  the  guttural  letter  H,  He,  formeth  the 
palatal  letter  K,  Kaph,  which  is  referred  unto  the  Queen.)  As 
it  is  written,  Cant.  iv.  6,  "  Unto  the  mountain  of  myrrh,  unto  the 
hill  of  frankincense." 

The  letter  O,  Ayin  (which  denoteth  the  seven  Inferiors  which 
were  destroyed)  is  the  medium  of  splendor  of  mediation  {i.e., 
the  internal  Light  of  the  broken  vessels),  hath  been  formed 
forth  in  His  lips  by  revolution  therein  (and  it  hath  been  con- 
densed in  Q,  Qoph,  which  goeth  forth  from  the  middle  of  the 
palate  unto  the  lips).  For  the  branches  (of  the  Tree  of  Life, 
namely)  are  connected  in  Him  (Microprosopus)  in  the  spirits 
(such  as  they  were  in  the  prior  world)  formed  forth  (such  as 
they  are  in  the  restored  world). 

For  in  the  mysteries  of  the  letters  of  Solomon  the  King,  those 
four  letters,  A,  H,  Ch,  O,  are  surrounded  by  GIKQ. 

But  it  is  written  in  Job.  vi.  6,  "  Can  that  which  is  unsavory 
be  eaten  without  salt  ?  "  etc. 

Also  it  is  written,  Is.  xxxii.  ly,  "  And  the  work  of  TzDQ, 
Tzedeq,  Righteousness  (or  Justice),  shall  be  peace."  Also, 
Ps.  xix.  io,  "  More  to  be  desired  are  they  than  gold,  yea,  than 
much  fine  gold,"  etc. 

But  King  David  saith,  ibid,  n,  "  Also  by  them  is  thy  servant 
warned." 

I  affirm  concerning  myself,  that  I  have  been  every  day 
cautious  concerning  them,  so  that  concerning  them  I  might  not 
err  {i.e.,  concerning  the  judgments,  Meshephath,  referred  to 
in  verse  9). 

Excepting  a  certain  day  when  I  was  binding  together  the 
Crowns  of  the  King6  in  the  Cave  of  Maranaea,  I  beheld  a 
Splendor  of  devouring  Fire  flashing  from  His  wrathful 
Countenance  of  Flame,  and  with  terror  I  trembled  at  the  sight. 

From  that  day  forth  I  ever  acted  with  caution  in  my  medi- 
tations concerning  them,  neither  have  I  omitted  that  all  the  days 
of  my  life. 

Blessed  is  his  portion  who  is  prudent  regarding  Him  who  is 
more  ancient  than  (otherwise,  concerning  the  gentleness  of) 
the  King,  so  that  he  may  taste  thereof,  as  is  fitting. 

•  I.e.,  tracing  out  the  properties,  etc.,  the  latter  part  of  this  section,  those 
of  the  Sephiroth  which  form  the  King,  only  in  their  aspect  of  Judgment  and 
Microprosopus,    and,    as    appears    from        Wrath. 


THE  LESSER  HOLY  ASSEMBLY  359 

Therefore  is  it  written,  Ps.  xxxiv.  9,  "  Taste  and  see  that 
Tetragrammaton  is  good,"  etc. 

Also  it  is  written,  Prov.  ix.  5,  "  Come,  eat  of  my  bread,"  etc. 


CHAPTER  XX 
Concerning  the  Body  of  Microprosopus 

The  masculine  power  is  extended  through  Daath;  and  the 
Assemblies  and  Conclaves  are  filled. 

It  commenceth  from  the  beginning  of  the  skull,  and  it  is  ex- 
tended throughout  the  whole  body,  through  the  breast,  and 
through  the  arms,  and  through  all  the  other  parts. 

CHAPTER  XXI 
Concerning  the  Bride  of  Microprosopus 

Unto  His  back  adhereth  closely  a  Ray  of  most  vehement 
Splendor,  and  it  flameth  forth  and  formeth  a  certain  skull,  con- 
cealed on  every  side. 

And  thus  descendeth  the  Light  of  the  two  brains,  and  is  fig- 
ured forth  therein. 

And  She  (the  Bride)  adhereth  unto  the  side  of  the  Male; 
wherefore  also  She  is  called,  Cant.  v.  2,  "  My  dove,  my  per- 
fect one."  Read  not,  "  ThMThI,  Thamathi,  My  perfect 
one  " ;  but  "  ThAVMThI,  Theomathi,  My  twin  sister,"  more 

applicably. 

The  hairs  of  the  Woman  contain  colors  upon  colors,  as  it  is 
written,  Cant.  vii.  5,  "  The  hair  of  Thy  head  like  purple." 

But  herewith  is  Geburah,  Severity,  connected  in  the  five 
Severities  (i.e.,  which  are  symbolized  in  the  numerical  value, 
5,  of  the  letter  H  final  of  IHVH,  which  is  the  Bride),  and  the 
Woman  is  extended  on  Her  side,  and  is  applied  unto  the  side 
of  the  Male. 

Until  She  is  separated  from  His  side,  and  cometh  unto  Him 
so  that  She  may  be  conjoined  with  Him,  face  to  face. 

And  when  They  are  conjoined  together,  They  appear  to  be 
only  one  body. 

Hence  we  learn  that  the  Masculine,  taken  alone  appeareth  to 


360 


THE   KABBALAH   UNVEILED 


be  only  half  the  body,  so  that  all  the  mercies  are  half ;  and  thus 
also  is  it  with  the  Feminine. 

But  when  They  are  joined  together,  the  (two  together)  ap- 
pear to  form  only  one  whole  body.    And  it  is  so. 

So  also  here.  When  the  Male  is  joined  with  the  Female, 
They  both  constitute  one  complete  body,  and  all  the  Universe 
is  in  a  state  of  happiness,  because  all  things  receive  blessing 
from  Their  perfect  body.    And  this  is  an  Arcanum. 

And  therefore  it  is  said,  Gen.  ii.  3,  "  Tetragrammaton 
blessed  the  seventh  day  and  hallowed  it."  For  then  all  things 
are  found  (to  exist)  in  the  one  perfect  Body,  for  MTRVNIThA, 
Mutronitha,  the  Mother  {i.e.,  the  Inferior  Mother)  is  joined 
unto  the  King,  and  is  found  to  form  the  one  Body  with  Him. 

And  therefore  are  there  found  to  be  blessings  upon  this  day. 

And  hence  that  which  is  not  both  Male  and  Female  together 
is  called  half  a  body.  Now,  no  blessing  can  rest  upon  a  muti- 
lated and  defective  being,  but  only  upon  a  perfect  place  and  upon 
a  perfect  being,  and  not  at  all  in  an  incomplete  being.1 

And  a  semi-complete  being  cannot  live  forever,  neither  can  it 
receive  blessing  forever. 

The  Beauty  of  the  Female  is  completed  by  the  Beauty  of  the 
Male.  And  now  have  we  established  these  facts  (concerning 
the  perfect  equality  of  Male  and  Female),  and  they  are  made 
known  unto  the  Companions. 

With  this  Woman  (the  inferior  H)  are  connected  all  those 
things  which  are  below ;  from  Her  do  they  receive  their  nourish- 
ment, and  from  Her  do  they  receive  blessing ;  and  She  is  called 
the  Mother  of  them  all. 


It  is  written,  Prov.  vii.  4,  "  Say  unto  Chokmah,  Thou  art  my 
sister."  2  For  there  is  given  one  Chokmah  (Male),  and  there 
is  also  given  another  Chokmah  (Female). 

And  this  Woman  is  called  the  Lesser  Chokmah  in  respect  of 
the  other. 


1  This  section  is  another  all-sufficient 
proof  of  the  teachings  maintained 
throughout  the  Qabalah,  namely,  that 
Man  and  Woman  are  from  the  creation 
coequal  and  coexistent,  perfectly  equal 
one  with  the  other.  This  fact  the  trans- 
lators of  the  Bible  have  been  at  great 
pains  to  conceal  by  carefully  suppress- 
ing every  reference  to  the  Feminine 
portion  of  the  Deity,  and  by  constantly 


translating  feminine  nouns  by  mascu- 
line. And  this  is  the  work  of  so-called 
religious  men! 

2  Chokmah,  Wisdom,  the  second 
Sephirah,  is  Male  in  respect  of  Binah, 
but  Female  in  respect  of  Kether.  This 
is  somewhat  analogous  to  the  Greek 
idea  of  the  birth  of  Athene,  Wisdom, 
from  the  brain  of  Zeus. 


THE  LESSER  HOLY  ASSEMBLY  361 

And  therefore  is  it  written,  Cant.  viii.  8,  "  We  have  a  little 
sister  and  she  hath  no  breasts." 

For  in  this  exile  (i.e.,  separated  from  the  King)  She  ap- 
peareth  unto  us  to  be  "  our  little  sister."  At  first,  indeed,  she 
is  small,  but  she  becometh  great  and  greater,  until  she  be- 
cometh  the  Spouse  whom  the  King  taketh  unto  Himself. 

As  it  is  written,  Cant.  viii.  10,  "  I  am  a  wall,  and  my  breasts 
are  like  towers." 

"  And  my  breasts,"  etc.,  since  they  are  full  with  the  nourish- 
ment of  all  things ; 3  "  like  towers,"  because  they  are  the  great 
rivers  which  flow  forth  from  Aima  the  Supernal. 

1  Compare  the  symbolism  of  the  many  breasts  of  the  Ephesian  Diana. 


HEBREW    MELODIES 


[Translated  by  Mrs.  Henry  Lucas] 


HEBREW  MELODIES 

ODE  TO  ZION 

Art  thou  not,  Zion,  fain 

To  send  forth  greetings  from  thy  sacred  rock 

Unto  thy  captive  train, 

Who  greet  thee  as  the  remnants  of  thy  flock  ? 

Take  thou  on  every  side — 

East,  west,  and  south,  and  north — their  greetings  multiplied. 

Sadly  he  greets  thee  still, 

The  prisoner  of  hope,  who,  day  and  night, 

Sheds  ceaseless  tears,  like  dew  on  Hermon's  hill — 

Would  that  they  fell  upon  thy  mountain's  height  1 

Harsh  is  my  voice  when  I  bewail  thy  woes, 

But  when  in  fancy's  dream 

I  see  thy  freedom,  forth  its  cadence  flows 

Sweet  as  the  harps  that  hung  by  Babel's  stream. 

My  heart  is  sore  distressed 

For  Bethel  ever  blessed, 

For  Peniel,  and  each  ancient,  sacred  place. 

The  holy  presence  there 

To  thee  is  present  where 

Thy  Maker  opes  thy  gates,  the  gates  of  heaven  to  face. 

The  glory  of  the  Lord  will  ever  be 
Thy  sole  and  perfect  light ; 
No  need  hast  thou,  then,  to  illumine  thee, 
Of  sun  by  day,  or  moon  and  stars  by  night. 
I  would  that,  where  God's  Spirit  was  of  yore 
Poured  out  unto  thy  holy  ones,  I  might 
There  too  my  soul  outpour! 
The  house  of  kings  and  throne  of  God  wert  thou, 
How  comes  it  then  that  now 
Slaves  fill  the  throne  where  sat  thy  kings  before? 

365 


366  HEBREW  MELODIES 

Oh !   who  will  lead  me  on 

To  seek  the  posts  where,  in  far-distant  years, 

The  angels  in  their  glory  dawned  upon 

Thy  messengers  and  seers? 

Oh !  who  will  give  me  wings 

That  I  may  fly  away, 

And  there,  at  rest  from  all  my  wanderings, 

The  ruins  of  my  heart  among  thy  ruins  lay? 

I'll  bend  my  face  unto  thy  soil,  and  hold 

Thy  stones  as  precious  gold. 

And  when  in  Hebron  I  have  stood  beside 

My  fathers'  tombs,  then  will  I  pass  in  turn 

Thy  plains  and  forest  wide, 

Until  I  stand  on  Gilead  and  discern 

Mount  Hor  and  Mount  Abarim,  'neath  whose  crest 

Thy  luminaries  twain,  thy  guides  and  beacons  rest. 

Thy  air  is  life  unto  my  soul,  thy  grains 

Of  dust  are  myrrh,  thy  streams  with  honey  flow; 

Naked  and  barefoot,  to  thy  ruined  fanes 

How  gladly  would  I  go ; 

To  where  the  ark  was  treasured,  and  in  dim 

Recesses  dwelt  the  holy  cherubim. 

I  rend  the  beauty  of  my  locks,  and  cry 

In  bitter  wrath  against  the  cruel  fate 

That  bids  thy  holy  Nazarites  to  lie 

In  earth  contaminate. 

How  can  I  make  or  meat  or  drink  my  care, 

How  can  mine  eyes  enjoy 

The  light  of  day,  when  I  see  ravens  tear 

Thy  eagles'  flesh,  and  dogs  thy  lions'  whelps  destroy? 

Away!  thou  cup  of  sorrow's  poisoned  gall! 

Scarce  can  my  soul  thy  bitterness  sustain. 

When  I  Ahola  unto  mind  recall, 

I  taste  thy  venom ;  and  when  once  again 

Upon  Aholiba  I  muse,  thy  dregs  I  drain. 

Perfect  in  beauty,  Zion!  how  in  thee 
Do  love  and  grace  unite ! 


"GOD,  WHOM   SHALL   I   COMPARE  TO   THEE?"     367 

The  souls  of  thy  companions  tenderly 

Turn  unto  thee;  thy  joy  was  their  delight, 

And,  weeping,  they  lament  thy  ruin  now. 

In  distant  exile,  for  thy  sacred  height 

They  long,  and  toward  thy  gates  in  prayer  they  bow. 

Thy  flocks  are  scattered  o'er  the  barren  waste, 

Yet  do  they  not  forget  thy  sheltering  fold, 

Unto  thy  garments'  fringe  they  cling,  and  haste 

The  branches  of  thy  palms  to  seize  and  hold. 

Shinar  and  Pathros !  come  they  near  to  thee  ? 

Naught  are  they  by  thy  Light  and  Right  divine. 

To  what  can  be  compared  the  majesty 

Of  thy  anointed  line? 

To  what  the  singers,  seers,  and  Levites  thine? 

The  rule  of  idols  fails  and  is  cast  down, 

Thy  power  eternal  is,  from  age  to  age  thy  crown. 

The  Lord  desires  thee  for  his  dwelling-place 

Eternally;  and  blest 

Is  he  whom  God  has  chosen  for  the  grace 

Within  thy  courts  to  rest. 

Happy  is  he  that  watches,  drawing  near, 

Until  he  sees  thy  glorious  lights  arise, 

And  over  whom  thy  dawn  breaks  full  and  clear 

Set  in  the  orient  skies. 

But  happiest  he,  who,  with  exultant  eyes, 

The  bliss  of  thy  redeemed  ones  shall  behold, 

And  see  thy  youth  renewed  as  in  the  days  of  old. 

Jehuda  Halevi. 


GOD,  WHOM  SHALL  I  COMPARE  TO  THEE? 

God !  whom  shall  I  compare  to  Thee, 
When  Thou  to  none  canst  likened  be? 
Under  what  image  shall  I  dare 
To  picture  Thee,  when  ev'rywhere 
All  Nature's  forms  Thine  impress  bear? 

Greater,  O  Lord!  Thy  glories  are 
Than  all  the  heavenly  chariot  far. 


368  HEBREW  MELODIES 

Whose  mind  can  grasp  Thy  world's  design? 

Whose  word  can  fitly  Thee  define? 

Whose  tongue  set  forth  Thy  powers  divine? 

Can  heart  approach,  can  eye  behold 
Thee  in  Thy  righteousness  untold? 
Whom  didst  Thou  to  Thy  counsel  call, 
When  there  was  none  to  speak  withal 
Since  Thou  wast  first  and  Lord  of  all  ? 

Thy  world  eternal  witness  bears 
That  none  its  Maker's  glory  shares. 
Thy  wisdom  is  made  manifest 
In  all  things  formed  by  Thy  behest, 
All  with  Thy  seal's  clear  mark  imprest. 

Before  the  pillars  of  the  sky 

Were  raised,  before  the  mountains  high 

Were  wrought,  ere  hills  and  dales  were  known, 

Thou  in  Thy  majesty  alone 

Didst  sit,  O  God !  upon  Thy  throne ! 

Hearts,  seeking  Thee,  from  search  refrain, 
And  weary  tongues  the;r  praise  restrain. 
Thyself  unbound  by  time  and  place, 
Thou  dost  pervade,  support,  embrace 
The  world  and  all  created  space. 

The  sages'  minds  bewildered  grow, 
The  lightning  speed  of  thought  is  slow. 
"  Awful  in  praises  "  art  Thou  named ; 
Thou  fillest,  strong  in  strength  proclaimed, 
This  universe  Thy  hand  has  framed. 

Deep,  deep  beyond  all  fathoming, 
Far,  far  beyond  all  measuring, 
We  can  but  seek  Thy  deeds  alone; 
When  bow  Thy  saints  before  Thy  throne 
Then  is  Thy  faithfulness  made  known. 

Thy  righteousness  we  can  discern, 
Thy  holy  law  proclaim  and  learn.- 


SERVANT   OF   GOD  369 

Is  not  Thy  presence  near  alway 

To  them  who  penitently  pray, 

But  far  from  those  who  sinning  stray? 

Pure  souls  behold  Thee,  and  no  need 
Have  they  of  light:  they  hear  and  heed 
Thee  with  .he  mind's  keen  ear,  although 
The  ear  of  flesh  be  dull  and  slow. 
Their  voices  answer  to  and  fro. 

Thy  holiness  forever  they  proclaim : 

The  Lord  of  Hosts !  thrice  holy  is  His  name ! 

Jehuda  Halevi. 


SERVANT  OF  GOD 

Oh !  would  that  I  might  be 

A  servant  unto  Thee, 

Thou  God  by  all  adored: 

Then,  though  by  friends  out-cast, 

Thy  hand  would  hold  me  fast, 

And  draw  me  near  to  Thee,  my  King  and  Lord ! 

Spirit  and  flesh  are  Thine, 

O  Heavenly  Shepherd  mine! 

My  hopes,  my  thoughts,  my  fears,  Thou  seest  all, 

Thou  measurest  my  path,  my  steps  dost  know. 

When  Thou  upholdest,  who  can  make  me  fall  ? 

When  Thou  restrainest,  who  can  bid  me  go? 

Oh !   would  that  I  might  be 

A  servant  unto  Thee, 

Thou  God,  by  all  adored. 

Then,  though  by  friends  out-cast, 

Thy  hand  would  hold  me  fast, 

And  draw  me  near  to  Thee,  my  King  and  Lord ! 

Fain  would  my  heart  come  nigh 
To  Thee,  O  God !  on  high, 
But  evil  thoughts  have  led  me  far  astray 
From  the  pure  path  of  righteous  government. 
24 


37° 


HEBREW  MELODIES 

Guide  Thou  me  back  into  Thy  holy  way, 

And  count  me  not  as  one  impenitent. 

Oh !  would  that  I  might  be 

A  servant  unto  Thee, 

Thou  God,  by  all  adored. 

Then,  though  by  friends  out-cast, 

Thy  hand  would  hold  me  fast, 

And  draw  me  near  to  Thee,  my  King  and  Lord ! 

If  in  my  youth  I  still 

Fail  to  perform  Thy  will, 

What  can  I  hope  when  age  shall  chill  my  breast? 

Heal  me,  O  Lord!  with  Thee  is  healing  found — 

Cast  me  not  off,  by  weight  of  years  opprest, 

Forsake  me  not  when  age  my  strength  has  bound. 

Oh !  would  that  I  might  be 

A  servant  unto  Thee, 

Thou  God,  by  all  adored. 

Then,  though  by  friends  out-cast, 

Thy  hand  would  hold  me  fast, 

And  draw  me  near  to  Thee,  my  King  and  Lord  1 

Contrite  and  full  of  dread, 

I  mourn  each  moment  fled 

Midst  idle  follies  roaming  desolate; 

I  sink  beneath  transgressions  manifold, 

That  from  Thy  presence  keep  me  separate ; 

Nor  can  sin-darkened  eyes  Thy  light  behold. 

Oh !  would  that  I  might  be 

A  servant  unto  Thee, 

Thou  God,  by  all  adored. 

Then,  though  by  friends  out-cast, 

Thy  hand  would  hold  me  fast, 

And  draw  me  near  to  Thee,  my  King  and  Lord  I 

So  lead  me  that  I  may 

Thy  sovereign  will  obey. 

Make  pure  my  heart  to  seek  Thy  truth  divine ; 

When  burns  my  wound,  be  Thou  with  healing  near ! 

Answer  me,  Lord!  for  sore  distress  is  mine, 

And  say  unto  Thy  servant,  I  am  here ! 


Mr    KING 


371 


Oh !  would  that  I  might  be 

A  servant  unto  Thee, 

Thou  God,  by  all  adored! 

Then,  though  by  friends  out-cast, 

Thy  hand  would  hold  me  fast, 

And  draw  me  near  to  Thee,  my  King  and  Lord  I 

Jehuda  Halevt. 

MY  KING 

Ere  time  began,  ere  age  to  age  had  thrilled, 
I  waited  in  His  storehouse,  as  He  willed; 
He  gave  me  being,  but,  my  years  fulfilled, 
I  shall  be  summoned  back  before  the  King. 

He  called  the  hidden  to  the  light  of  day, 
To  right  and  left,  each  side  the  fountain  lay, 
From  out  the  stream  and  down  the  steps,  the  way 
That  led  me  to  the  garden  of  the  King. 

Thou  gavest  me  a  light  my  path  to  guide, 
To  prove  my  heart's  recesses  still  untried ; 
And  as  I  went,  Thy  voice  in  warning  cried : 

"  Child!  fear  thou  Him  Who  is  Thy  God  and  King!  " 

True  weight  and  measure  learned  my  heart  from  Thee; 
If  blessings  follow,  then  what  joy  for  me ! 
If  naught  but  sin,  all  mine  the  shame  must  be, 
For  that  was  not  determined  by  the  King. 

I  hasten,  trembling,  to  confess  the  whole 
Of  my  transgressions,  ere  I  reach  the  goal 
Where  mine  own  words  must  witness  'gainst  my  soul, 
And  who  dares  doubt  the  writing  of  the  King? 

Erring,  I  wandered  in  the  wilderness, 
In  passion's  grave  nigh  sinking  powerless : 
Now  deeply  I  repent,  in  sore  distress, 
That  I  kept  not  the  statutes  of  the  King! 


372  HEBREW  MELODIES 

With  worldly  longings  was  my  bosom  fraught, 
Earth's  idle  toys  and  follies  all  I  sought ; 
Ah!  when  He  judges  joys  so  dearly  bought, 
How  greatly  shall  I  fear  my  Lord  and  King ! 

Now  conscience-stricken,  humbled  to  the  dust, 
Doubting  himself,  in  Thee  alone  his  trust, 
He  shrinks  in  terror  back,  for  God  is  just — 
How  can  a  sinner  hope  to  reach  the  King? 

Oh!   be  Thy  mercy  in  the  balance  laid, 
To  hold  Thy  servant's  sins  more  lightly  weighed, 
When,  his  confession  penitently  made, 
He  answers  for  his  guilt  before  the  King. 

Thine  is  the  love,  O  God !  and  Thine  the  grace, 
That  folds  the  sinner  in  its  mild  embrace ; 
Thine  the  forgiveness  bridging  o'er  the  space 
'Twixt  man's  works  and  the  task  set  by  the  King. 

Unheeding  all  my  sins,  I  cling  to  Thee! 
I  know  that  mercy  will  Thy  footstool  be: 
Before  I  call,  oh !  do  Thou  answer  me, 

For  nothing  dare  I  claim  of  Thee,  my  King! 

O  Thou  Who  makest  guilt  to  disappear, 
My  help,  my  hope,  my  rock,  I  will  not  fear ; 
Though  Thou  the  body  hold  in  dungeon  drear, 
The  soul  has  found  the  palace  of  the  King. 

Moses  b.  Nachman. 


TO  THE  SOUL 

O  thou,  who  springest  gloriously 
From  thy  Creator's  fountain  blest, 
Arise,  depart,  for  this  is  not  thy  rest! 

The  way  is  long,  thou  must  prepared  be, 
Thy  Maker  bids  thee  seek  thy  goal — 
Return  then  to  thy  rest,  my  soul, 

For  bountifully  has  God  dealt  with  thee. 


SABBATH   HYMN  373 

Behold !  I  am  a  stranger  here, 

My  days  like  fleeting  shadows  seem. 

When  wilt  thou,  if  not  now,  thy  life  redeem? 
And  when  thou  seek'st  thy  Maker  have  no  fear, 

For  if  thou  have  but  purified 

Thy  heart  from  stain  of  sin  and  pride, 
Thy  righteous  deeds  to  Him  shall  draw  thee  near. 

O  thou  in  strength  who  treadest,  learn 

To  know  thyself,  cast  dreams  away ! 

The  goal  is  distant  far,  and  short  the  day. 
What  canst  thou  plead  th'  Almighty's  grace  to  earn? 

Would  thou  the  glory  of  the  Lord 

Behold,  O  soul?     With  prompt  accord 
Then  to  thy  Father's  house  return,  return! 

Jehuda  Halevi. 


SABBATH  HYMN 

Come  forth,  my  friend,  the  bride  to  meet, 
Come,  O  my  friend,  the  Sabbath  greet! 

"  Observe  ye  "  and  "  remember  "  still 
The  Sabbath — thus  His  holy  will 
God  in  one  utterance  did  proclaim. 
The  Lord  is  one,  and  one  His  name 
To  His  renown  and  praise  and  fame. 

Come  forth,  my  friend,  the  bride  to  meet, 
Come,  O  my  friend,  the  Sabbath  greet ! 

Greet  we  the  Sabbath  at  our  door, 
Well-spring  of  blessing  evermore, 
With  everlasting  gladness  fraught, 
Of  old  ordained,  divinely  taught, 
Last  in  creation,  first  in  thought. 

Come  forth,  my  friend,  the  bride  to  meet, 
Come,  O  my  friend,  the  Sabbath  greet ! 

Arouse  thyself,  awake  and  shine, 
For,  lo!  it  comes,  the  light  divine. 
Give  forth  a  song,  for  over  thee 


374  HEBREW  MELODIES 

The  glory  of  the  Lord  shall  be 

Revealed  in  beauty  speedily. 

Come  forth,  my  friend,  the  bride  to  meet, 
Come,  O  my  friend,  the  Sabbath  greet ! 

Crown  of  thy  husband,  come  in  peace, 

Come,  bidding  toil  and  trouble  cease. 

With  joy  and  cheerfulness  abide 

Among  thy  people  true  and  tried, 

Thy  faithful  people — come,  O  bride! 

Come  forth,  my  friend,  the  bride  to  meet, 
Come.  O  my  friend,  the  Sabbath  greet ! 

Shelomo  Halevi. 

O  SLEEPER!   WAKE,  ARISE! 

O  sleeper!  wake,  arise! 

Delusive  follies  shun, 
Keep  from  the  ways  of  men  and  raise  thine  eyes 

To  the  exalted  One. 
Hasten  as  haste  the  starry  orbs  of  gold 

To  serve  the  Rock  of  old. 
O  sleeper!  rise  and  call  upon  thy  God! 

Behold  the  firmament 

His  hands  have  wrought  on  high, 
See  how  His  mighty  arms  uphold  the  tent 

Of  His  ethereal  sky, 
And  mark  the  host  of  stars  that  heaven  reveals — 
His  graven  rings  and  seals. 
Tremble  before  His  majesty  and  hope 

For  His  salvation  still, 
Lest,  when  for  thee  the  gates  of  fortune  ope, 

False  pride  thy  spirit  fill. 
O  sleeper!  rise  and  call  upon  thy  God! 

Go  seek  at  night  abroad 

Their  footsteps,  who  erewhile 
Were  saints  on  earth,  whose  lips  with  hymns  o'erflowed, 

Whose  hearts  were  free  from  guilt. 
Their  nights  were  spent  in  ceaseless  prayer  and  praise, 

In  pious  fast  their  days. 


O  SLEEPER!  WAKE,  ARISE!  375 

Their  souls  were  paths  to  God,  and  by  His  throne 

Their  place  is  set  anigh. 
Their  road  through  life  was  but  a  stepping-stone 

Unto  the  Lord  on  high. 
O  sleepei  !  rise  and  call  upon  thy  God ! 

Weep  for  thy  sins,  and  pause 

In  wrongful  deeds,  to  implore 
God's  pardoning  grace,  nor  fret  thyself  because 

Of  evildoers  more. 
Cleave  to  the  right,  and  of  thy  substance  bring 

To  honor  Him,  thy  King. 
When  saviours  then  Mount  Zion  joyfully 

Ascend  with  eager  feet, 
And  nations  shout  for  gladness,  thou  wilt  be 

Prepared  thy  God  to  meet. 
O  sleeper !  rise  and  call  upon  thy  God ! 

Whence  does  man's  wisdom  flow — 

Man,  who  of  dust  is  wrought, 
Whose  poor  pre-eminence  on  earth  does  show 

Over  the  beast  as  naught? 
Only  those  gazing  with  the  inward  eye 

Behold  God's  majesty: 
They  have  the  well-spring  of  their  being  found, 

More  precious  far  than  wine. 
Thou  also  thus,  though  by  earth's  fetters  bound, 

Mayst  find  thy  Rock  divine. 
O  sleeper !  rise  and  call  upon  thy  God ! 

The  Lord  is  Lord  of  all, 

His  hands  hold  life  and  death, 
He  bids  the  lowly  rise,  the  lofty  fall, 

The  world  obeys  His  breath. 
Keep  judgment,  then,  and  live  and  cast  aside 

False  and  rebellious  pride, 
That  asketh  when  and  where,  and  all  below 

And  all  above  would  know ; 
But  be  thou  perfect  with  the  Lord  thy  God ! 
O  sleeper  1  rise  and  call  upon  thy  God ! 

Jehuda  Halevl 


376  HEBREW  MELODIES 


THE  LAND  OF  PEACE 

Whose  works,  O  Lord,  like  Thine  can  be, 

Who  'neath  Thy  throne  of  grace, 
For  those  pure  souls  from  earth  set  free, 

Hast  made  a  dwelling-place? 

There  are  the  sinless  spirits  bound 

Up  in  the  bond  of  life, 
The  weary  there  new  strength  have  found, 

The  weak  have  rest  from  strife. 

Sweet  peace  and  calm  their  spirits  bless, 

Who  reach  that  heavenly  home, 
And  never-ending  pleasantness — 

Such  is  the  world  to  come. 

There  glorious  visions  manifold 

Those  happy  ones  delight, 
And  in  God's  presence  they  behold 

Themselves  and  Him  aright. 

In  the  King's  palace  they  abide, 

And  at  His  table  eat, 
With  kingly  dainties  satisfied, 

Spiritual  food  most  sweet. 

This  is  the  rest  forever  sure, 

This  is  the  heritage, 
Whose  goodness  and  whose  bliss  endure 

Unchanged  from  age  to  age. 

This  is  the  land  the  spirit  knows 

That  everlastingly 
With  milk  and  honey  overflows — 

And  such  its  fruit  shall  be. 

Solomon  Ibn  Gebirol. 


THE  HEART'S  DESIRE  377 


THE  HEART'S  DESIRE 

Lord!  unto  Thee  are  ever  manifest 
My  inmost  heart's  desires,  though  unexprest 
In  spoken  words.    Thy  mercy  I  implore 
Even  for  a  moment — then  to  die  were  blest. 

Oh !  if  I  might  but  win  that  grace  divine, 
Into  Thy  hand,  O  Lord,  I  would  resign 
My  spirit  then,  and  lay  me  down  in  peace 
To  my  repose,  and  sweetest  sleep  were  mine. 

Afar  from  Thee  in  midst  of  life  I  die, 

And  life  in  death  I  find,  when  Thou  art  nigh. 

Alas!  I  know  not  how  to  seek  Thy  face, 

Nor  how  to  serve  and  worship  Thee,  Most  High. 

Oh !  lead  me  in  Thy  path,  and  turn  again 
My  heart's  captivity,  and  break  in  twain 
The  yoke  of  folly:  teach  me  to  afflict 
My  soul,  the  while  I  yet  life's  strength  retain. 

Despise  not  Thou  my  lowly  penitence, 
Ere  comes  the  day,  when,  deadened  every  sense, 
My  limbs  too  feeble  grown  to  bear  my  weight, 
A  burden  to  myself,  I  journey  hence. 

When  to  the  all-consuming  moth  a  prey, 
My  wasted  form  sinks  slowly  to  decay, 
And  I  shall  seek  the  place  my  fathers  sought, 
And  find  my  rest  there  where  at  rest  are  they. 

I  am  on  earth  a  sojourner,  a  guest, 

And  my  inheritance  is  in  her  breast, 

My  youth  has  sought  as  yet  its  own  desires, 

When  will  my  soul's  true  welfare  be  my  quest? 

The  world  is  too  much  with  me,  and  its  din 
Prevents  my  search  eternal  peace  to  win. 
How  can  I  serve  my  Maker  when  my  heart 
Is  passion's  captive,  is  a  slave  to  sin? 


378  HEBREW  MELODIES 

But  should  I  strive  to  scale  ambition's  height, 
Who  with  the  worm  may  sleep  ere  fall  of  night  ? 
Or  can  I  joy  in  happiness  to-day 
Who  know  not  what  may  chance  by  morning's  light  ? 

My  days  and  nights  will  soon,  with  restless  speed, 
Consume  life's  remnant  yet  to  me  decreed; 
Then  half  my  body  shall  the  winds  disperse, 
Half  will  return  to  dust,  as  dust  indeed. 

What  more  can  I  allege?    From  youth  to  age 
Passion  pursues  me  still  at  every  stage. 
If  Thou  art  not  my  portion,  what  is  mine? 
Lacking  Thy  favor,  what  my  heritage? 

Bare  of  good  deeds,  scorched  by  temptation's  fire, 
Yet  to  Thy  mercy  dares  my  soul  aspire ; 
But  wherefore  speech  prolong,  since  unto  Thee, 
O  Lord,  is  manifest  my  heart's  desire? 

Jehuda  Halevi. 


O  SOUL,  WITH  STORMS  BESET  1 

O  soul,  with  storms  beset! 

Thy  griefs  and  cares  forget. 

Why  dread  earth's  transient  woe, 
When  soon  thy  body  in  the  grave  unseen 

Shall  be  laid  low, 
And  all  will  be  forgotten  then,  as  though 

It  had  not  been  ? 

Wherefore,  my  soul,  be  still! 

Adore  God's  holy  will, 

Fear  death's  supreme  decree. 
Thus  mayst  thou  save  thyself,  and  win  high  aid 

To  profit  thee, 
When  thou,  returning  to  thy  Lord,  shalt  see 

Thy  deeds  repaid. 

Why  muse,  O  troubled  soul, 
O'er  life's  poor  earthly  goal  ? 


O   SOUL,   WITH   STORMS   BESET!  379 

When  thou  hast  fled,  the  clay 
Lies  mute,  nor  bear'st  thou  aught  of  wealth,  or  might 

With  thee  that  day, 
But,  like  a  bird,  unto  thy  nest  away, 

Thou  wilt  take  flight. 

Why  for  a  land  lament 

In  which  a  lifetime  spent 

Is  as  a  hurried  breath? 
Where  splendor  turns  to  gloom,  and  honors  show 

A  faded  wreath, 
Where  health  and  healing  soon  must  sink  beneath 

The  fatal  bow  ? 

What  seemeth  good  and  fair 

Is  often  falsehood  there. 

Gold  melts  like  shifting  sands, 
Thy  hoarded  riches  pass  to  other  men 

And  strangers'  hands, 
And  what  will  all  thy  treasured  wealth  and  lands 

Avail  thee  then? 

Life  is  a  vine,  whose  crown 

The  reaper  Death  cuts  down. 

His  ever-watchful  eyes 
Mark  every  step  until  night's  shadows  fall, 

And  swiftly  flies 
The  passing  day,  and  ah !  how  distant  lies 

The  goal  of  all. 

Therefore,  rebellious  soul, 

Thy  base  desires  control ; 

With  scantly  given  bread 
Content  thyself,  nor  let  thy  memory  stray 

To  splendors  fled, 
But  call  to  mind  affliction's  weight,  and  dread 

The  judgment-day. 

Prostrate  and  humbled  go, 
Like  to  the  dove  laid  low, 


380  HEBREW  MELODIES 

Remember  evermore 
The  peace  of  heaven,  the  Lord's  eternal  rest. 

When  burdened  sore 
With  sorrow's  load,  at  every  step  implore 

His  succor  blest. 

Before  God's  mercy-seat 

His  pardoning  love  entreat. 

Make  pure  thy  thoughts  from  sin, 
And  bring  a  contrite  heart  as  sacrifice 

His  grace  to  win — 
Then  will  His  angels  come  and  lead  thee  in 

To  Paradise. 

Solomon  Ibn  Gebirol. 


SANCTIFICATION 

The  sixfold  winged  angels  cry 
To  Him,  Who  hates  iniquity: 
Holy  art  Thou,  O  Lord ! 
Holy  art  Thou ! 

The  mighty  ones  of  earth  do  call 
To  Him,  Who  has  created  all : 
Blessed  art  Thou,  O  Lord ! 
Blessed  art  Thoul 

They,  who  in  radiance  shine,  proclaim 
Of  Him,  Who  wrought  them  out  of  flame : 
Holy  art  Thou,  O  Lord  I 
Holy  art  Thou! 

Those  doubly  tried  by  flood  and  fire 
United  chant  in  frequent  choir: 
Blessed  art  Thou,  O  Lordl 
Holy  and  blest! 

Pure  spheres  celestial  echoing  round, 
With  voice  of  sweetest  song  resound : 
Holy  art  Thou,  O  Lord ! 
Holy  art  Thou! 


SANCTIFICATION  381 

All  those  redeemed  not  by  gold, 
Repeat  in  faith  and  joy  untold: 
Blessed  art  Thou,  O  Lordl 
Blessed  art  Thou! 

They  who  pass  swiftly  to  and  fro 
Make  answer,  as  they  come  and  go : 
Holy  art  Thou,  O  Lord! 
Holy  art  Thou! 

Who  seek  His  law,  and  testify 
That  there  is  none  beside  Him,  cry: 
Blessed  art  Thou,  O  Lord! 
Holy  and  blest! 

The  hosts  of  radiant  seraphs  call 
To  Him,  most  glorious  of  them  all: 
Holy  art  Thou,  O  Lord! 
Holy  art  Thou! 

The  sons  of  mighty  men  declare 
His  majesty  beyond  compare: 
Blessed  art  Thou,  O  Lord ! 
Blessed  art  Thou! 

All  they  who  glorify  His  name, 

With  every  morn  anew  proclaim : 

Holy  art  Thou,  O  Lord ! 

Holy  art  Thou ! 

Israel,  His  people,  ceaselessly 
Cry  as  they  bend  and  bow  the  knee: 
Blessed  art  Thou,  O  Lord ! 
Holy  and  blest. 

Those  shining  as  a  crystal  spring, 
Chant  in  the  presence  of  their  King: 
Holy  art  Thou,  O  Lord ! 
Holy  art  Thou! 

The  stranger's  children  evermore 
The  mighty  Lord  of  lords  adore. 
Blessed  art  Thou,  O  Lord ! 
Blessed  art  Thou ! 


J, 


382  HEBREW  MELODIES 

Those  who  of  fire  are  fashioned,  crowd 
On  crowd  unnumbered,  chant  aloud: 
Holy  art  Thou,  O  Lord ! 
Holy  art  Thou! 

They  cry,  whom  He  has  freed  from  thrall, 
And  His  inheritance  does  call: 
Blessed  art  Thou,  O  Lord! 
Holy  and  blest. 

Pure  visions,  bathed  in  endless  light, 
Declare  'midst  radiance  infinite: 
Holy  art  Thou,  O  Lord! 
Holy  art  Thou! 

Who  to  the  covenant  adhere, 
The  remnant  saved,  cry  loud  and  clear: 
Blessed  art  Thou,  O  Lord! 
Blessed  art  Thou! 

'Neath  folded  wings,  in  cadence  meet, 
The  glorious  ones  each  hour  repeat: 
Holy  art  Thou,  O  Lord ! 
Holy  art  Thou! 

She,  who  among  the  nations  dwells, 
Chosen,  apart,  His  glory  tells : 
Holy  art  Thou,  O  Lord ! 
Holy  and  blest ! 

The  high  exalted  ones  make  known 
Of  Him,  Who  fills  the  heavenly  throne : 
Holy  art  Thou,  O  Lord ! 
Holy  art  Thou! 

They  who  their  God  each  day  proclaim 
"  Awful  in  deeds,"  exalt  His  name : 
Blessed  art  Thou,  O  Lord! 
Blessed  art  Thou! 

Those  who  are  awe-inspiring  say 
Of  Him  more  awful  far  than  they: 
Holy  art  Thou,  O  Lord! 
Holy  art  Thou ! 


HYMN   OF   PRAISE  383 

To  all  creation's  King  of  kings, 

From  earth,  from  heaven,  responsive  rings: 

Holy  art  Thou,  O  Lord ! 

Holy  and  blest ! 

Joseph  Ibn  Abitur. 


HYMN   OF   PRAISE 

O  God  of  earth  and  heaven, 

Spirit  and  flesh  are  Thine  1 
Thou  hast  in  wisdom  given 

Man's  inward  light  divine, 
And  unto  him  Thy  grace  accords 

The  gift  of  spoken  words. 
The  world  was  fashioned  by  Thy  will, 
Nor  didst  Thou  toil  at  it,  for  still 
Thy  breath  did  Thy  design  fulfil. 

My  times  are  in  Thy  hand, 

Thou  knowest  what  is  best, 
And  where  I  fear  to  stand 

Thy  strength  brings  succor  blest. 
Thy  loving-kindness,  as  within 

A  mantle,  hides  my  sin. 
Thy  mercies  are  my  sure  defence, 
And  for  Thy  bounteous  providence 
Thou  dost  demand  no  recompense. 

For  all  the  sons  of  men 

Thou  hast  a  book  prepared, 
Where,  without  hand  or  pen, 

Their  deeds  are  all  declared: 
Yet  for  the  pure  in  heart  shall  be 

A  pardon  found  with  Thee. 
The  life  and  soul  Thou  didst  create 
Thou  hast  redeemed  from  evil  strait, 
Thou  hast  not  left  me  desolate. 

The  heavens  Thou  badest  be, 
Thy  bright,  celestial  throne, 


384  HEBREW  MELODIES 

Are  witnesses  to  Thee, 

O  Thou  the  Lord  alone. 
One,  indivisible,  Thy  name 

Upholds  creation's  frame. 
Thou  madest  all — the  depth,  the  height, 
Thou  rulest  all  in  power  and  might, 
Supreme,  eternal,  infinite! 

Abraham  Ibn  Ezra. 


PASSOVER  HYMN 

When  as  a  wall  the  sea 

In  heaps  uplifted  lay, 
A  new  song  unto  Thee 

Sang  the  redeemed  that  day. 

Thou  didst  in  his  deceit 

O'erwhelm  the  Egyptian's  feet, 
While  Israel's  footsteps  fleet 

How  beautiful  were  they ! 

Jeshurun!  all  who  see 
Thy  glory  cry  to  thee : 

"  Who  like  thy  God  can  be?  " 
Thus  even  our  foes  did  say. 

Oh!    let  thy  banner  soar 
The  scattered  remnant  o'er, 

And  gather  them  once  more 
Like  corn  on  harvest-day. 

Who  bear  through  all  their  line 
Thy  covenant's  holy  sign, 

And  to  Thy  name  divine 
Are  sanctified  alway. 

Let  all  the  world  behold 
Their  token,  prized  of  old, 

Who  on  their  garment's  fold 
The  thread  of  blue  display. 


MORNING  PRAYER  385 

Be  then  the  truth  made  known 

For  whom,  and  whom  alone, 
The  twisted  fringe  is  shown, 

The  covenant  kept  this  day. 

Oh !   let  them,  sanctified, 

Once  more  with  Thee  abide, 
Their  sun  shine  far  and  wide, 

And  chase  the  clouds  away. 

The  well-beloved  declare 

Thy  praise  in  song  and  prayer : 
"  Who  can  with  Thee  compare, 

O  Lord  of  Hosts?"  they  say. 

When  as  a  wall  the  sea 

In  heaps  uplifted  lay, 
A  new  song  unto  Thee 

Sang  the  redeemed  that  day. 

Jehuda  Halevi. 

MORNING   PRAYER 

O  Lord !  my  life  was  known  to  Thee 
Ere  Thou  hadst  caused  me  yet  to  be, 
Thy  Spirit  ever  dwells  in  me. 

Could  I,  cast  down  by  Thee,  have  gained 

A  standing  place,  or,  if  restrained 

By  Thee,  go  forth  with  feet  unchained  ? 

Hear  me,  Almighty,  while  I  pray, 
My  thoughts  are  in  Thy  hand  alway, 
Be  to  my  helplessness  a  stay ! 

Oh !   may  this  hour  Thy  favor  yield, 
And  may  I  tread  life's  battle-field 
Encompassed  by  Thy  mercy's  shield. 

Wake  me  at  dawn  Thy  name  to  bless, 
And  in  Thy  sanctuary's  recess 
To  praise  and  laud  Thy  holiness. 

Jehuda  Halevi. 


«5 


386  HEBREW  MELODIES 


JUDGMENT  AND   MERCY 

By  the  faithful  of  His  children  in  their  conclaves 

Shall  His  name  be  sanctified, 
Awe-inspiring  are  the  praises  of  His  angels, 
And  the  voices  in  His  temple  spread  His  glory- 
Far  and  wide. 

Those  who  keep  His  law  shall  yet  again  be  gathered 

To  the  stronghold  of  His  might, 
Those  who  fear  Him  commune,  praying,  with  each  other — 
He  will  hear  and  in  the  book  of  their  memorial 
He  will  write. 

Let  your  deeds  be  fair  and  righteous — then  unbroken 

He  the  covenant  will  hold. 
He  who  maketh  bright  the  heavens,  He  will  heed  you 
And  will  count  your  prayers  more  precious  than  the  off'rings 
Brought  of  old. 

May  the  tribes  of  those  who  worship  and  proclaim  Him 

Be  uplifted  as  of  yore, 
When  He  pruneth,  may  He  cut  the  straggling  branches, 
For  to  Him  belong  the  sov'reignty  and  kingdom 
Evermore. 

May  He  lead  us  once  again  unto  the  mountain 

Of  His  sanctuary's  shrine, 
There  to  glorify  Him  ever  in  His  temple, 
For  our  God  will  not  forget  His  word,  the  holy 
And  divine. 

At  His  name  shall  heaven  and  earth  break  forth  in  praises 

With  a  joy  that  shall  not  cease, 
And  the  woods  shall  shout  and  clap  their  hands  in  gladness, 
For  the  Lord  our  God  has  visited  His  people, 
Bringing  peace. 

From  each  band  of  angels  mighty  in  their  splendor, 
From  each  shining,  circling  star, 


GRACE   AFTER   MEALS  387 

Hymns  and  praises  evermore  declare  His  glory, 
Saying,  "  Praise  Him  with  the  sound  of  joyful  trumpets, 
The  Shophar !  " 

All  the  creatures  of  the  universe  together, 

Heaven  above  and  earth  below, 
Shall  proclaim,  "  The  Lord  in  all  His  works  is  mighty, 
He  is  king  o'er  all  the  earth,  and  His  salvation 
All  shall  know." 


GRACE  AFTER  MEALS 

Our  Rock  with  loving  care, 
According  to  His  word, 

Bids  all  His  bounty  share, 
Then  let  us  bless  the  Lord. 

His  flock  our  Shepherd  feeds 
With  graciousness  divine, 
He  satisfies  our  needs 
With  gifts  of  bread  and  wine. 
Therefore  with  one  accord 
We  will  His  name  adore, 
Proclaiming  evermore 
None  holy  as  the  Lord. 
Our  Rock,  etc. 

The  land  desired  so  long, 
Our  fathers'  heritage, 
Inspires  our  grateful  song 
To  God  from  age  to  age ; 
His  bounteous  gifts  afford 
Us  sustenance  each  day, 
His  mercy  is  our  stay, 
For  faithful  is  the  Lord. 
Our  Rock,  etc. 

Oh !   be  Thy  mercy  moved, 
Our  Rock,  to  dwell  with  us, 


Anon. 


388  HEBREW  MELODIES 

With  Zion,  Thy  beloved, 
Our  temple  glorious. 
May  we,  redeemed,  restored, 
Be  led  there  every  one, 
By  David's  holy  son, 
The  anointed  of  the  Lord. 
Our  Rock,  etc. 

Thy  city  fill  once  more, 
Thy  temple-walls  upraise, 
There  will  we  Thee  adore 
With  joyful  songs  of  praise, 
Thee,  merciful,  adored, 
We  bless  and  sanctify, 
With  wine-cups  filled  up  high, 
By  blessings  of  the  Lord. 
Our  Rock,  etc. 

Anon. 


"LORD  OF  THE  UNIVERSE" 

Lord  of  the  universe,  Who  reigned 
Ere  earth  and  heaven's  fashioning, 

When  to  create  the  world  He  deigned, 
Then  was  His  name  proclaimed  King. 

And  at  the  end  of  days  shall  He, 
The  Dreaded  One,  still  reign  alone, 

Who  was,  Who  is,  and  still  will  be 

Unchanged  upon  His  glorious  throne. 

And  He  is  one,  His  powers  transcend, 
Supreme,  unfathomed,  depth  and  height, 

Without  beginning,  without  end, 
His  are  dominion,  power,  and  might. 

My  God  and  my  Redeemer  He, 
My  rock  in  sorrow's  darkest  day, 

A  help  and  refuge  unto  me, 

My  cup's  full  portion,  when  I  pray. 


HYMN  FOR  THE  CONCLUSION  OF  THE  SABBATH     389 

My  soul  into  His  hand  divine 

Do  I  commend :  I  will  not  fear, 

My  body  with  it  I  resign, 

I  dread  no  evil :  God  is  near. 

Anon. 


HYMN    FOR   THE   CONCLUSION    OF   THE 

SABBATH 

May  He  Who  sets  the  holy  and  profane 
Apart,  blot  out  our  sins  before  His  sight, 
And  make  our  numbers  as  the  sand  again, 
And  as  the  stars  of  night. 

The  day  declineth  like  the  palm-tree's  shade, 
I  call  on  God,  Who  leadeth  me  aright, 
The  morning  cometh — thus  the  watchman  said — 
Although  it  now  be  night. 

Thy  righteousness  is  like  Mount  Tabor  vast, 
Oh !  let  my  sins  be  wholly  put  to  flight, 
Be  they  as  yesterday,  forever  past, 
And  as  a  watch  at  night. 

The  peaceful  season  of  my  prayers  is  o'er, 
Would  that  again  had  rest  my  soul  contrite, 
Weary  am  I  of  groaning  evermore, 
I  melt  in  tears  each  night. 

Hear  Thou  my  voice :  be  it  not  vainly  sped, 
Open  to  me  the  gates  of  lofty  height, 
For  with  the  evening  dew  is  filled  my  head, 
My  locks  with  drops  of  night. 

Oh!    grant  me  Thy  redemption,  while  I  pray, 
Be  Thou  entreated,  Lord  of  power  and  might, 
In  twilight,  in  the  evening  of  the  day, 
Yea,  in  the  gloom  of  night. 

Save  me,  O  Lord  my  God !  I  call  on  Thee : 
Make  me  to  know  the  path  of  life  aright, 


390  HEBREW  MELODIES 

From  sore  and  wasting  sickness  snatch  Thou  me, 
Lead  me  from  day  to  night. 

We  are  like  clay  within  Thy  hand,  O  Lord ! 
Forgive  us  all  our  sins,  both  grave  and  light, 
And  day  shall  unto  day  pour  forth  the  word 
And  night  declare  to  night. 

May  He  Who  sets  the  holy  and  profane 
Apart,  blot  out  our  sins  before  His  sight, 
And  make  our  numbers  as  the  sand  again, 
And  as  the  stars  of  night. 

Anon. 


GOD  AND  MAN 

0  Lord!   I  will  declare 

Thy  holy  name,  Thy  glories  past  compare : 
My  tongue  shall  not  conceal,  O  Lord ! 
Thy  righteousness  made  known  to  me : 

1  heard  and  I  believed  Thy  word, 
I  will  not  ask  presumptuously. 
For  should  the  vase  of  clay 

"  What  doest  thou  ?  "  unto  its  maker  say  ? 
Him  have  I  sought  and  known, 
A  rock  of  strength,  a  tower  of  might, 
Resplendent  as  the  glorious  light, 
Without  or  veil  or  covering,  radiant  shown: 
Exalted,  magnified, 

Extolled  and  glorified. 

The  heavens  from  hour  to  hour 

Declare  Thy  wondrous  works,  proclaim  Thy  power ; 

Sunrise  and  sunset,  still  the  same, 

Prostrate  in  awe  eternally. 

The  angels  pass  through  flood  and  flame 

As  unto  Thee  they  testify ; 

Thy  praise  they  celebrate, 

O  Thou,  the  fruit  of  lips  who  dost  create. 


GOD   AND   MAN  39i 

For  Thou  uphold'st  alone, 

Unwearied  and  invisible, 

The  depths,  the  heights,  where  move  and  dwell 

The  living  creatures  and  the  heavenly  throne : 

Exalted,  magnified, 

Extolled  and  glorified. 

Who  has  the  glory  praised 

Fitly  of  Him,  Whose  word  the  heavens  upraised  ? 

The  Eternal  One,  Who  dwells  concealed 

In  His  exalted  heights,  but  yet 

In  Zion's  temple,  full  revealed, 

Did  erst  His  glorious  presence  set, 

And  He  showed  visions  then 

To  cause  His  image  to  be  seen  of  men ; 

Yet  past  all  measuring 

His  wisdom  is,  past  depth  and  height 

He  flashes  on  His  prophet's  sight 

In  visions  only  as  the  heavenly  king : 

Exalted,  magnified, 

Extolled  and  glorified. 

His  power,  exceeding  great, 

Is  without  end:  who  can  His  praise  narrate? 

Happy  the  man,  who  testifies 

Unto  His  greatness  manifold, 

Whose  faith  in  God  unshaken  lies, 

In  God,  whose  arms  the  world  uphold, 

Who,  fearing  God,  can  trust 

In  Him,  acknowledging  His  deeds  are  just, 

That  for  himself  has  He 

Made  all  His  works,  His  creatures  all, 

And  that  His  awful  day  will  call 

All  men,  the  judgment  of  their  deeds  to  see : 

Exalted,  magnified, 

Extolled  and  glorified. 

Do  thou  then  heed  and  learn, 
Prepare  thyself  thy  nature  to  discern. 
See  whence  thou  comest,  what  thou  art, 
And  who  created  thee  and  taught 


392  HEBREW  MELODIES 

Thee  knowledge,  and  in  every  part 

Of  thee  the  power  of  motion  wrought. 

Mark  then  God's  might  untold, 

And  rouse  thyself  His  wonders  to  behold. 

But  to  Himself  concealed 

Dare  not  to  stretch  thy  hand,  for  then 

Thou  seekest,  with  presumptuous  ken, 

The  first  and  last,  the  hidden  and  revealed : 

Exalted,  magnified, 

Extolled  and  glorified. 

Jehuda  Halevi. 

HYMN  FOR  TABERNACLES 

Thy  praise,  O  Lord !  will  I  proclaim 
In  hymns  unto  Thy  glorious  name. 
O  thou  Redeemer,  Lord  and  King, 
Redemption  to  Thy  faithful  bring! 
Before  Thine  altar  they  rejoice 
With  branch  of  palm  and  myrtle  stem, 
To  Thee  they  raise  the  prayful  voice — 
Have  mercy,  save  and  prosper  them. 

Mayst  Thou,  in  mercy  manifold, 
Dear  unto  Thee  Thy  people  hold, 
When  at  Thy  gate  they  bend  the  knee, 
And  worship  and  acknowledge  Thee. 
Do  Thou  their  heart's  desire  fulfil, 
Rejoice  with  them  in  love  this  day, 
Forgive  their  sins  and  thoughts  of  ill, 
And  their  transgressions  cast  away. 

They  overflow  with  prayer  and  praise 
To  Him,  Who  knows  the  future  days. 
Have  mercy  Thou,  and  hear  the  prayer 
Of  those  who  palms  and  myrtles  bear. 
Thee  day  and  night  they  sanctify, 
And  in  perpetual  song  adore; 
Like  to  the  heavenly  hosts  they  cry: 
"  Blessed  art  Thou  for  evermore." 

Eleazar  b.  Jacob  Kalir. 


HYMN    OF    GLORY  393 


HYMN  FOR  PENTECOST 

When  Thou  didst  descend  upon  Sinai's  mountain, 

It  trembled  and  shook  'neath  Thy  mighty  hand, 

And  the  rocks  were  moved  by  Thy  power  and  splendor ; 

How  then  can  my  spirit  before  Thee  stand 

On  the  day  when  darkness  o'erspread  the  heavens, 

And  the  sun  was  hidden  at  Thy  command  ? 

The  angels  of  God  for  Thy  great  name's  worship, 

Are  ranged  before  Thee,  a  shining  band, 

And  the  children  of  men  are  waiting  ever 

Thy  mercies  unnumbered  as  grains  of  sand; 

The  law  they  received  from  the  mouth  of  Thy  glory, 

They  learn  and  consider  and  understand. 

Oh !  accept  Thou  their  song  and  rejoice  in  their  gladness, 

Who  proclaim  Thy  glory  in  every  land. 

Jehuda  Halevi. 


HYMN  OF  GLORY 

Sweet  hymns  and  songs  will  I  indite 
To  sing"  of  Thee  by  day  and  night, 
Of  Thee,  Who  art  my  soul's  delight. 

How  doth  my  soul  within  me  yearn 
Beneath  Thy  shadow  to  return, 
Thy  secret  mysteries  to  learn. 

And  even  while  yet  Thy  glory  fires 

My  words,  and  hymns  of  praise  inspires, 

Thy  love  it  is  my  heart  desires. 

Therefore  I  will  of  Thee  relate 

All  glorious  things,  and  celebrate 

In  songs  of  love  Thy  name  most  great. 

Thy  glory  shall  my  discourse  be, 
In  images  I  picture  Thee, 
Although  Thyself  I  cannot  see. 


394 


HEBREW  MELODIES 

In  mystic  utterances  alone, 

By  prophet  and  by  seer  made  known, 

Hast  Thou  Thy  radiant  glory  shown. 

Thy  might  and  greatness  they  portrayed, 
According  to  the  power  displayed 
In  all  the  works  Thy  hand  has  made. 

In  images  of  Thee  they  told 

Of  Thy  great  wonders  wrought  of  old, 

Thy  essence  they  could  not  behold. 

In  signs  and  visions  seen  of  yore 
They  pictured  Thee  in  ancient  lore, 
But  Thou  art  One  for  evermore. 

They  saw  in  Thee  both  youth  and  age, 
The  man  of  war,  the  hoary  sage, 
But  ever  Israel's  heritage. 

O  Thou  Whose  word  is  truth  alway 
Thy  people  seek  Thy  face  this  day, 
Oh !  be  Thou  near  them  when  they  pray. 

May  these,  my  songs  and  musings,  be 

Acceptable,  O  Lord,  to  Thee, 

And  do  Thou  hear  them  graciously. 

Oh !  let  my  praises,  heavenward  sped, 
Be  as  a  crown  unto  Thy  head, 
My  prayer  as  incense  offered. 

Oh !  may  my  words  of  blessing  rise 
To  Thee,  Who,  throned  above  the  skies, 
Art  just  and  mighty,  great  and  wise. 

And  when  Thy  glory  I  declare, 

Do  Thou  incline  Thee  to  my  prayer, 

As  though  sweet  spice  my  offering  were. 

My  meditation  day  and  night 
May  it  be  pleasant  in  Thy  sight, 
For  Thou  art  all  my  soul's  delight. 


HYMN    OF   UNITY  395 

HYMN  OF  UNITY  FOR  THE  SEVEN  DAYS  OF  THE 

WEEK1 

1 
Eternal  King,  the  heavens  and  earth  are  Thine, 
Thine  are  the  seas  and  every  living  thing. 
Thy  hand  upholds  creation's  vast  design, 
Eternal  King! 

The  mighty  waters  with  Thy  glory  ring, 
Unnumbered  lands  to  chant  Thy  praise  combine, 
And  Kings  of  earth  to  Thee  their  worship  bring. 

Thy  people  Israel,  for  Thy  love  benign, 
Blesses  Thy  name  and  joys  Thy  praise  to  sing. 
Thou  art  the  God  of  truth,  the  one,  divine, 
Eternal  King! 

11 

I  worship  Thee  for  all  Thy  boundless  store 
Of  righteousness  and  mercy  shown  to  me, 
And  for  Thy  holy  book  of  sacred  lore 
I  worship  Thee. 

To  Thee  alone  our  fathers  bent  the  knee, 
And  Thee  alone  do  we  this  day  adore, 
Bearing  our  witness  to  Thy  unity. 

Thou  art  our  God,  Thy  favor  we  implore, 
Thou  art  our  shepherd,  and  Thy  flock  are  we. 
Therefore  I  bless  Thy  name  and  evermore 
I  worship  Thee. 

in 

I  know  it  well :  Thou  art  all-good,  all-wise. 
Thou  slayest,  but  Thy  touch  death's  power  can  quell ; 
Thou  woundest,  but  Thy  hand  the  balm  supplies : 
I  know  it  well. 

1  The     original     of    the    "  Hymn     of        These  short  ones  merely  give  the  lead- 
Unity  "    is    in    seven    very    long    parts.        ing  idea  in  each  of  the  original  parts. 


396  HEBREW  MELODIES 

Nor  sin  nor  grief  can  in  Thy  presence  dwell, 
Slumber  and  sleep  come  not  unto  Thine  eyes, 
Great  God,  eternal  and  unchangeable ! 

The  soul  of  all  mankind  before  Thee  lies ; 
Thou  searchest  all  their  hearts,  their  thoughts  canst  tell ; 
Thou  hearest  graciously  their  prayerful  cries: 
I  know  it  well. 


IV 

We  will  extol  the  Lord  of  lords,  whose  name 
Is  evermore  and  everywhere  adored. 
In  songs  and  hymns  our  lips  His  praise  shall  frame, 
We  will  extol  the  Lord ! 

He  is  the  hope  of  Israel,  His  word 

A  lamp  unto  our  feet,  a  guiding  flame 

To  those  who  trust  in  Him  with  full  accord. 

He  is  through  countless  ages  still  the  same, 
The  shield  of  our  salvation  and  our  sword, 
And  generations,  each  to  each,  proclaim : 
We  will  extol  the  Lord ! 


Who  shall  narrate  Thy  wonders  wrought  of  old  ? 
The  utterance  of  the  lips  Thou  didst  create, 
But  all  Thy  majesty  and  power  untold 
Who  shall  narrate? 

Thy  ways  on  earth  in  song  we  celebrate. 

Though  none  may  Thy  similitude  behold, 

Yet  know  we  by  Thy  works  that  Thou  are  great. 

Thousands  of  angels,  by  Thy  word  controlled, 
To  do  Thy  bidding  Thy  commands  await : 
Yet  of  them  all,  Thy  wonders  manifold 
Who  shall  narrate? 


PENITENTIAL   PRAYER  397 

VI 
Alone  didst  Thou,  O  Lord,  the  heaven's  wide  tent 
Uprear,  and  bid  the  earth  beneath  be  shown ; 
Thy  word  the  oceans  in  their  boundaries  pent 
Alone. 

No  aid  or  counsel  hadst  Thou  save  Thine  own 
When  Thou  with  lights  didst  hang  the  firmament 
And  call  the  hosts  celestial  round  Thy  throne. 

Thy  works,  in  universal  cadence  blent, 
Give  praise  to  Thee,  and  make  Thy  glory  known. 
Thou  madest  all,  great  God  beneficent, 
Alone ! 

VII 

Of  old  Thou  didst  the  Sabbath  bless  and  praise, 
Because  thereon  Thou  didst  Thy  work  behold 
Completed  in  the  sun's  new-kindled  rays 
Of  old. 

Bless  Thou,  this  day,  with  mercies  manifold 

Thy  people,  that  in  love  and  awe  obeys 

Thy  word,  and  chants  Thy  righteousness  untold. 

Lord,  we  desire  to  do  Thy  will  always! 
Make  pure  our  hearts  like  thrice-refined  gold, 
And  these,  our  prayers,  accept  as  in  the  days 
Of  old. 


Anon. 


PENITENTIAL  PRAYER 

Forth  flies  my  soul,  upborne  by  hope  untiring, 
The  land  of  rest,  the  spring  of  life  desiring, 
Unto  the  heavenly  dwelling-place  aspiring, 
To  seek  its  peace  by  day  and  night. 

My  spirit  does  God's  majesty  adore, 
And  without  wings  shall  to  His  presence  soar, 
There  to  behold  His  glory  evermore, 
At  dawn,  at  noonday,  and  at  night. 


398  HEBREW  MELODIES 

On  all  His  works  mine  eye  in  wonder  gazes, 
And  heavenward  an  eager  look  upraises; 
Day  unto  day  proclaims  its  Maker's  praises, 
And  night  declares  them  unto  night. 

Thy  loving-kindness  is  my  lifelong  guide, 
But  often  from  Thy  path  I've  turned  aside. 

0  Lord,  how  hast  Thou  searched  my  heart  and  tried 
My  inmost  thoughts  at  dead  of  night! 

Sleepless  upon  my  bed  the  hours  I  number, 
And,  rising,  seek  the  house  of  God,  while  slumber 
Lies  heavy  on  men's  eyes,  and  dreams  encumber 
Their  souls  in  visions  of  the  night. 

In  sin  and  folly  passed  my  early  years, 
Wherefore  I  am  ashamed,  and  life's  arrears 
Now  strive  to  pay,  the  while  my  bitter  tears 
Have  been  my  food  by  day  and  night. 

Pent  in  the  body's  cage,  pure  child  of  heaven, 
Bethink  thee,  life  but  as  a  bridge  is  given. 
Awake,  arise,  to  praise  God  gladly,  even 
In  the  first  hours  of  the  night. 

Haste  then,  pure  heart,  to  break  sin's  deadly  sway, 
And  seek  the  path  of  righteousness  alway; 
For  all  our  years  are  but  as  yesterday — 
Soon  past,  and  as  a  watch  at  night. 

Short  is  man's  life,  and  full  of  care  and  sorrow, 
This  way  and  that  he  turns  some  ease  to  borrow, 
Like  to  a  flower  he  blooms,  and  on  the  morrow 
Is  gone — a  vision  of  the  night. 

How  does  the  weight  of  sin  my  soul  oppress ! 
Because  God's  law  too  often  I  transgress ; 

1  mourn  and  sigh:  with  tears  of  bitterness 
My  bed  I  water  all  the  night. 

I  rise  at  dawn  and  still  the  salt  stream  flows, 
My  heart's  blood  would  I  shed  to  find  repose ; 


THE   LIVING   GOD   WE   PRAISE  399 

But  when  my  soul  is  downcast  with  my  woes, 
I  will  recall  my  prayer  at  night. 

My  youth  wanes  like  a  shadow  that  is  cast, 
Swifter  than  eagles'  wings  my  years  fly  fast, 
And  I  remember  not  my  gladness  past, 
Either  by  day  or  yet  by  night. 

Proclaim  we  then  a  fast,  a  holy  day, 
Make  pure  our  hearts  from  sin,  God's  will  obey, 
And  unto  Him,  with  humble  spirits,  pray 
Unceasingly,  by  day  and  night. 

May  we  yet  hear  His  words :  "  Thou  art  my  own, 
My  grace  is  thine,  the  shelter  of  My  throne, 
For  I  am  thy  Redeemer,  I  alone ! 
Endure  but  patiently  this  night." 

Moses  Ibn  Ezra. 


THE  LIVING  GOD  WE  PRAISE 

The  living  God  we  praise,  exalt,  adore ! 
He  was,  He  is,  He  will  be  evermore. 

No  unity  like  unto  His  can  be, 
Eternal,  inconceivable,  is  He. 

No  form  or  shape  has  th'  Incorporeal  One, 
Most  holy  beyond  all  comparison. 

He  was,  ere  aught  was  made  in  heaven  or  earth, 
But  His  existence  has  no  date  or  birth. 

Lord  of  the  Universe  is  He  proclaimed, 
Teaching  His  power  to  all  His  hand  has  framed. 

He  gave  His  gift  of  prophecy  to  those 

In  whom  He  gloried,  whom  He  loved  and  chose. 

No  prophet  ever  yet  has  filled  the  place 
Of  Moses,  who  beheld  God  face  to  face. 


400  HEBREW  MELODIES 

Through  him  (the  faithful  in  his  house)  the  Lord 
The  law  of  truth  to  Israel  did  accord. 

This  law  God  will  not  alter,  will  not  change 
For  any  other  through  time's  utmost  range. 

He  knows  and  heeds  the  secret  thoughts  of  man, 
He  saw  the  end  of  all  ere  aught  began. 


With  love  and  grace  doth  He  the  righteous  bless, 
He  metes  out  evil  unto  wickedness. 

He  at  the  last  will  His  anointed  send, 
Those  to  redeem,  who  hope  and  wait  the  end. 

God  will  the  dead  to  life  again  restore, 
Praised  be  His  glorious  name  for  evermore. 

Anon. 


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